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Friday, April 30, 2010

Disagreements must be resolved without court cases

A U R O V I L L E I N T E R N A T I O N A L

We in Auroville International would like to express our sympathy with those on all sides who have suffered pain and anxiety due to the controversy over the biography ‘The Lives of Sri Aurobindo’.
We are saddened and concerned by the polarization of opinion, much of it ill-informed or ill-judged which continues to divide the Aurobindonian community.
Auroville International believes that disagreements must be resolved without court cases and threats of expulsion from India. These tactics have been the source of irreversible personal loss and lasting damage to the reputation of our community.
We strongly urge those who have expressed themselves forcefully (in favour or in opposition to the book) to remember that the practice of Integral Yoga enjoins upon us all an attitude of detached benevolence towards others without exception.
Sri Aurobindo was a spiritual and intellectual giant who belongs to the world and it is certain that the biography in question will be followed in the course of time by many other studies reflecting differing views and different cultures. Natural justice demands that we would not attempt to suppress these.
Modern scholarship and criticism is notoriously intolerant of heroes and saints, but in the end only the verdict of history decides the reputation of the truly great. Auroville International will do everything in its power to reconcile opposing factions and restore the harmony to which we all aspire.


Peter’s approach is scholarly. Wherever possible he goes to primary sources. He also, on occasions, quotes different perspectives on events as well as on Sri Aurobindo himself. Some of these are unflattering, even antagonistic: this is far from being one-dimensional hagiography. Peter himself is not uncritical. He feels that Sri Aurobindo was “complacent” regarding the threat posed to Indian unity by the All-India Muslim League; he wonders whether Sri Aurobindo’s political “intransigence” aided or hindered the formation of an effective political force to oppose the British; and, in the domestic sphere, he notes “Sri Aurobindo could hardly be called a good husband”. (By the by, Peter is the first biographer to speculate, albeit briefly, about the nature of Sri Aurobindo’s sexual experience.) […]

Peter also seems less assured with the plays. At one point, abandoning his fine poise as an objective biographer, Peter surmises “if [Sri Aurobindo’s] earlier plays suggest that he was searching for his ideal life partner, Vasavadutta seems to hint that he had found the woman he was seeking and was waiting for the moment when she would join him.” Peter provides no evidence to substantiate this judgement, which seems to belong more to the Mills and Boon school of criticism than to a serious academic study.

Saturday, April 24, 2010

Collective yoga and minding our own business

From aurosatya vrata satyavrata54@gmail.com to "Tusar N. Mohapatra" tusarnmohapatra@gmail.com date           24 April 2010 17:07  subject Silence is Golden
Just to describe and summarize the current state of affairs:  
First - Mr. Auroman de le Miroir says…. nothing. Interestingly his name is longer than his answers. Does this say something about him?
Accountability is also another long word, but it appears that it doesn’t accompany or rhyme too well with "Auroman de le Miroir".
  
Second - Dr. (Prof.) Jitendra Sharma also and once again dodges all questions. Instead, he serves us his biodata as well as his breakfast reading plan and tells and also shows us how, when the going gets tough, it is easier to escape into meditation.
  
But, well, without wanting to be harsh on any one, if one is to look at the brighter side of life and try to extract all that’s meaningful from it, Auroman’s silence may also be finally inspired by the Golden wisdom contained in the prefix “Auro” that he has borrowed and apparently put to some use, finally.

And a fountain of bright wisdom seems to have sprung in Dr. Prof. Jitendra Sharma, when he says:
“A message of the Mother is permanently displayed on the Notice Board of the Ashram. She advises not to speak unpleasant things about another Ashramite. This game of accusing each other will never end. Whenever I find that others are too busy in arguments, I listen to the ‘Savitri’ in the Mother’s voice and meditate.”
  
And thankfully he finally appears to resonate with Ms. Francois de Nelly, with whom I fully concur when she says:
“So why don’t we all start by minding our own business, and quietly read, study and start practicing all that Mother and Sri Aurobindo have written and said if we are so keen to listen to them?”

And she adds:  “I am willing to start, NOW. Will you (and others?) join?”  
Well, I too am willing to start now and join that initiative, with the hope that the nonsense that was started by some may come to a much required end, for the good of all. Sincerely, S.

Tuesday, April 20, 2010

Auroville would tie up with foreign universities

Last Updated: April 13, 2010

In the ‘Information Age’, one should not conceive of Cultural Pavilions in the same way as one would have conceived them in the fifties or sixties.  They should now be faculties of Auroville’s University and show in a truly living manner "that is in action" what a particular country can contribute to the solution of humanity’s common problems.  An invitation of this type to the countries of the world would be worth presenting to UNESCO’s General Assembly for this is what it expected from us and " up to now we have left it and humanity as a whole down.
Now that we have at least one good secondary school and many small seeds of a University of a new type, time has come for these components to come together and for us collectively to find ways to put much more energy in this field of work.  Let us all start by calling inwardly but wholeheartedly for this new dimension to come down in Auroville.
Interestingly, India’s Ministry for Human Resource Development is in the process of launching a new scheme of 14 ‘Innovation Universities’ which would be world-class and truly autonomous bodies (that is what the Auroville Foundation is already) and would tie up with foreign universities (which is what we need to do).  This could be " could be? " a golden opportunity for Auroville.  We should ask HRD whether they can accept us as we are and want to be" something far more innovative than what they may be prepared to accept… for our objectives are extremely high:
We are not here to do (only a little better) what the others do.  We are here to do what the others cannot do because they do not have the idea that it can be done.  We are here to open the way of the Future to children who belong to the Future.  Anything else is not worth the trouble and not worthy of Sri Aurobindo’s help.
For Auroville’s population not to grow beyond the ideal 50,000, most of its population will need to rotate which would be the case if people came here to learn how to start/improve societies and cities of this new type all over the world.  As the idea of seeding new Aurovilles all over the world was there from the outset, we should state that one of Auroville’s objectives is to help the creation of sustainable small cities all over the world and that sustainability requires a change of consciousness " which is what Auroville is about.
Note that if India’s Government cannot buy land for a township " be it Universal " but that it does it each time it sets up a new University and that in our particular case it would not have to disburse much as a lot of the land required is already with us.  Note also that land in the greenbelt should be secured not necessarily to be used by Aurovilians but to be taken out of private hands and the vested interests that go along with it.  It could still be used by villagers interested in farming.
Note also that one of the main concerns of most parents all over the world is the education of their children (one of the many reasons being that, in the absence of pensions schemes, it is the way to secure their own future) and that hence a university to which their children would have relatively easy access (as neighbours) would be seen by our village neighbours as something to welcome. Many have spoken already about the need of a University here " but now time seems to have come.

Sri Aurobindo’s readers will understand that there is a grain of truth in the criticism

Page 6 Tone
Whereas most of the offending comments listed by the book’s critics are about less important aspects of Sri Aurobindo’s life and works and a smaller number are on things more central, the tone of the comments must also be considered. I would argue that in the large majority of the offending comments, the tone is balanced, but in some of them, it is harsh. I give one characteristic example of a harsh criticism that was not noted in the list provided by the book’s critics. It concerns Sri Aurobindo’s writings on the Isha Upanishad: “Its carefully chiseled sentences leave much for the reader to reflect upon, unlike his ordinary expository prose, in which clause is added to clause and refinement to refinement until the sentences become almost unreadable.” (p. 267) The complement given to the writings under consideration is immediately undercut by a sharp stab at the rest of his expository prose. Whereas Sri Aurobindo’s readers will understand that there is a grain of truth in the criticism, its harsh tone gives a shock, and is applied too indiscriminately and without sufficient historical context. It also fails to appreciate that many find the style highly appealing and not only readable but unsurpassed in clarity and precision. Although some historical context discussing the popularity of this style of writing in the nineteenth century is provided later in the book, that does not soften the blow given here. So although the tone of most of the critical passages in the book is moderate and balanced, the fact that the tone is harsh in some of them probably has contributed to the strong reaction by some readers against the book and its author. For readers who react disapprovingly to even balanced criticisms of minor writings, the use of harsh language in more important matters, such as Sri Aurobindo’s character as a child, or about ceremonial displays of devotion, may be interpreted as a lack of respect and even a malicious attack. It is likely that reactions to a handful of such harsh criticisms have spilled over to color the interpretation of other aspects of the book as well.
The cultural difference between the American author and his Indian critics has surely contributed to the situation. Evidence of this is shown by the generally positive reaction to the book in America and Auroville. Many Americans and other Westerners have gone through a period of questioning and even rejecting many of their religious traditions and values, and are long accustomed to investigating and throwing open all kinds of cultural taboos. Especially in the academic arena — and this is a book targeted to an academic readership — anything and everything is open for criticism and debate. No person, issue, idea, religion, or spiritual figure is off-limits. This has had both positive and negative consequences. It has helped bring the light of reason and change into many areas that were previously closed and encrusted in false ideas and forms. On the other hand, it has contributed to skepticism, rebellion, disrespect for authority, and in some segments of the society, a collapse of moral and religious values. This cultural development has not happened in India, at least not so completely, and its various religious and spiritual traditions are still held strictly sacred and sacrosanct. They are not to be questioned or sullied in any way. The respect and devotion given by Indians to their gods, spiritual teachers, and various religious traditions is a very beautiful thing, and is no doubt an important reason why many Westerners are drawn to India. But the cultural difference is not erased by a mere change of physical location, it is something much more deeply ingrained in the psyche. The disagreement and conflict about this book is then an occasion where all those involved, Indian and Western, can learn something important about each other.
Hagiography
A related factor that seems to account for the infuriation of many of the book’s critics is discussed in the Preface to book.
The genre of hagiography, in the original sense of the term, is very much alive in India. Any saint with a following is the subject of one or more books that tell the inspiring story of his her birth, growth, mission, and passage to the eternal. Biographies of literary and political figures do not differ much from this model. People take the received version of their heroes’ lives very seriously. A statement about a politician or poet that rubs people the wrong way will be turned into a political or legal issue, or possibly cause a riot. The problem is not whether the disputed statement is true, but whether anyone has the right to question an account that flatters a group identity. (p. xii)
I believe this passage identifies the main “problem” with Peter’s book: it contains statements that rub people the wrong way, and it sometimes questions accounts that flatter Sri Aurobindo’s followers’ group identity. From this standpoint, any negative evaluation or comment about anything related to Sri Aurobindo’s life or actions would be grounds for censure. That a sizable number of the offending passages listed by its critics are relatively innocuous suggests that this viewpoint has played a role. If this is the standard by which the book is to be judged, it certainly is a failure, for there are statements that do rub people the wrong way and it sometimes questions views flattering to the group identity of Sri Aurobindo’s followers. No matter how praiseworthy the book may be about Sri Aurobindo’s life and work overall, no matter how much scholarship has gone into it, no matter how many new insights or research it may present, no matter how valid its criticisms may be, no matter how many scholars or lay readers it may influence in the world outside the Ashram walls, it is unacceptable and its circulation should be prevented to the extent possible and the author should be severely punished.
But we may question whether this is the right way to evaluate the book. We may ask whether Sri Aurobindo’s life history and his writings are alive and dynamic or they are unquestionable dogma? We may consider whether a wider distribution and circulation of Sri Aurobindo’s thought in the academic community, open to both appreciation and criticism, is a useful endeavor. We may consider how Sri Aurobindo and the Mother promoted freedom of thought and inquiry, how they did not want to impose fixed ideas and forms on their disciples. We may reflect on their own common sense, generosity, equality, patience, forbearance, and love when dealing with their disciples. If we take a more balanced approach, it becomes necessary to consider and evaluate the book as a whole, rather than on the basis of any one or small number of passages. What is the overall character of the book? What is the import of its negative comments and assessments? How serious are they in their overall context? What is the impact of the book likely to be on its target readers? How faithful is the book to the truth?
Summary
When examined overall, there seems to be little substantive content in the book that is objectionable. Peter’s negative evaluations and critical comments pertain primarily to issues that are not central to Sri Aurobindo’s life and work, and for the most part are reasonable and presented in contexts balanced by positive comments and evaluations. The book is extremely informative and well documented. It presents useful and interesting critiques of various aspects of Sri Aurobindo’s life and literary works. It is likely to make Sri Aurobindo’s life and teaching more widely known in academic circles and the world at large, and to inspire many people to investigate Sri Aurobindo’s life and work more deeply. The tone of a small number of critical comments is disparaging and may be interpreted by some readers to be disrespectful. A few offending passages pertain to his childhood and student days, a fair number to his early plays and poetry, and some to his political activities. The few criticisms of Sri Aurobindo’s major works are minor compared to the praise bestowed upon them overall. There are a few criticisms of the atmosphere of demonstrative devotion and ceremony surrounding Sri Aurobindo, but little or no criticism of Sri Aurobindo’s spiritual experience, status, or comport. On the contrary, the nature and development of Sri Aurobindo’s sadhana and spiritual stature over his lifetime, as recorded in his own writings as well as by observers, is examined meticulously and faithfully and is explained clearly. Similarly, Sri Aurobindo’s major writings are explained concisely and are evaluated very positively overall. The book clearly portrays Sri Aurobindo to be a great rishi who continued to develop in spiritual stature throughout his later life, and as one who is accepted by many of his followers to be an Avatar. Larry Seidlitz, IY Fundamentalism - An examination of the criticism against The Lives of Sri Aurobindo

Monday, April 19, 2010

A for asinine, I for imbécile

From Auro Lumiere aurolumiere@yahoo.fr to tusarnmohapatra@gmail.com date         19 April 2010 18:37 subject Regarding the misuse of Mother’s words Regarding the misuse of Mother’s words (for your website please):
Dear Mr. Jitendra Sharma, 
I am finally pleased to find that you have understood, that the word «My Baby», can mean many things, including one’s girlfriend or wife, as you have rightly pointed out. Similarly the word «imbécile» can have several other meanings, interpretations and connotations depending on who uses it, and also when, how and where it is used. 
Moreover, regarding the wrong interpretation and misuse of Mother’s words, as I am told that you are the Chairman of the Sri Aurobindo Society (S.A.S.) of Calicut, I could give you an example which I believe that you are likely to understand even better. 

For this example I would like to quote a particular passage from «The Mother’s Agenda», April 25, 1961, pages 181-184 (and in this instance anybody can hear that these words were uttered by Mother as they are clearly and without any doubts recorded). Mother says (page 181):
«I agreed to be President [of the S.A.S.] because money was involved and I wanted to be a guarantee that all these people who make propaganda don’t put the money into their own pockets for their personal use… » 
Mother continues (page 182):
« …After this I received the draft of the Sri Aurobindo Society’s brochure… Oh, the most asinine propaganda!...» 
Mother continues (page 183):
« …The Sri Aurobindo Society people had ABSOLUTELY nothing to do with the spiritual life...It has nothing to do with yoga or spiritual progress or anything of the kind…» 
And Mother adds one again (page 184):
« …the fact that I am president [of the S.A.S.] is simply to give my guarantee that the money won’t go into the pockets of those who collect it…I am in no way going to help people imagine they are doing a yoga. It’s absurd.» 
Now, does it mean that if I ever meet you, I need to make sure that I hold on tightly and dearly to my wallet? And regarding your propaganda, should I conclude that it is plainly and simply asinine? And finally that all your actions have nothing to do with spiritual life, progress, yoga, or anything of the kind? 
Would you think that the misuse of these words, uttered some 50 years ago and in that context is to be encouraged? Should these words be applied to you and all other members of the S.A.S? 
Under the given circumstances, I am sure that you will now agree that stretching the «imbéciles» incident too far, particularly by misusing Mother’s words is unwise and inappropriate. At the Service of Light and Truth, Françoise de Nielly

Sunday, April 18, 2010

Fictional creation rankles RYD

From August Timmermans augusttimmermans@yahoo.com totusarnmohapatra@gmail.com date 18 April 2010 17:45 subject conflict madness
Hi, Deshpande,
Just when one hopes there is time for reflection there comes the next issue to keep this conflict madness going. Again from you (RY Deshpande) distracting us with another hot topic that you cannot agree with: Savitri is a “fictional creation”, ... bringing us back again to your and your fellows started dispute of 2 years ago. How things always end up at zero again, I wonder. Personally I have no time to re-chew what has been said, stated, and quoted before. In a civilized world one would say 'I agree to disagree', instead of starting provocation and slander, and curse anyone who disagrees with you.

I sincerely wonder how you and your fellow devotees can integrate such wayward thinking and behavior with Integral Yoga. Btw, Has anyone read the Bibliographical Note at the back of the 1993 edition of Savitri? I cannot detect anything dubious or false in this note but a sincere statement of facts. August Timmermans

Friday, April 16, 2010

‘Auro-Ratna’ to Amal Kiran, Arabinda Basu and (late) Jugal Kishore Mukherjee

From Overman Foundation overmanfoundation@yahoo.com to tusarnmohapatra@gmail.com date 15 April 2010 18:43 subject For Savitri Era Open Forum and Aurora Mirabilis

K.D. Sethna (Amal Kiran), Prof. Arabinda Basu and the late Jugal Kishore Mukherjee to receive the ‘Auro-Ratna’ award. 

Overman Foundation aims to recognize the contribution of the scholars, writers and workers of the Aurobindonian movement in various fields. For this purpose, the ‘Auro-Ratna’ award has been created to felicitate the ‘true children’ of the Divine who, as defined by the Mother, are those few who have consecrated all of themselves and all they have—soul, life, work and wealth.

Today, on behalf on Overman Foundation, I take this opportunity to announce the names of the first recipients of the ‘Auro-Ratna’ award. For the year 2009-2010, the ‘Auro-Ratna’ award will be given to K.D. Sethna (Amal Kiran), Prof. Arabinda Basu and the late Jugal Kishore Mukherjee for their invaluable and outstanding contribution in the field of literature, research and philosophy. It will be our privilege to hand over the ‘Auro-Ratna’ award, named after Sri Aurobindo, to three of his most faithful followers. 
Regards, Anurag Banerjee
Chairman,Overman Foundation

Wednesday, April 14, 2010

'Overman Foundation' has come into existence on 29th March 2010

from Overman Foundation overmanfoundation@yahoo.com to tusarnmohapatra@gmail.com date 14 April 2010 16:09 subject For Aurora Mirabilis and Savitra Era Open Forum

A new organization named the 'Overman Foundation' has come into existence on 29th March 2010 with the view of conducting research and workshops on the topics of Integral Management and Social Unity in the Light of Sri Aurobindo and the Mother and also to recognize the contribution of eminent scholars and workers of the Aurobindonian movement. It also embarks on the spiritual mission to inculcate the 'urge' to rise over our mundane aspects of life and delve deeper into our inner 'I'. The Foundation reaches out to the society with its sole aim of conceiving species of Overman –a transitory state in the creation of Superman. The association firmly believes that it is the duty of every individual to empower himself /herself with an urge for seeking the divine. One needs to replenish herself/himself amidst the trivialities of our surroundings and reach out to a knowledge seeking, a prerequisite to be a ‘Superman’. The Foundation painstakingly indulges in this knowledge seeking through knowledge sharing of Aurobindonian philosophy.
    Founded by Shri Anurag Banerjee, the organization is proud to have Shri Nirmal Singh Nahar, Founder-Trustee, Sri Aurobindo Bhavan, Kolkata, Prof. Kittu Reddy and Shrimati Krishna Chakravarty of Sri Aurobindo Ashram,
Pondicherry, as the esteemed members of the Advisory Board with Shri Kushal Sinha as its Honorary Secretary and Shri Anurag Banerjee as the Chairman.

    The objectives of the organization are as follows:

1. To promote spiritual progress in its absolute sense for everyone without any discrimination based on caste, creed and gender.

2. To spread the evolutionary vision of Sri Aurobindo and the Mother with respect to the establishment of a divine life in a divine body in all fields of life.

3. To spread and help to spread the teachings of Sri Aurobindo and the Mother in the towns and villages of
West Bengal.

4. To conduct researches on the lives of Sri Aurobindo, the Mother and the eminent sadhaks of the Integral Yoga and collect and preserve documents related to them.

5. To conduct seminars and workshops to promote the views of Sri Aurobindo and the Mother on Integral Management and Social Unity.

6. To recognize the contribution of the scholars and workers of the Aurobindonian movement in various fields. (For this purpose, the ‘Auro-Ratna’ award has been created which would be given out every year based on the recommendation of the Advisory Board.)

7. To publish literature and books for the promotion of the teachings of Sri Aurobindo and the Mother.

Interested persons are welcome to contact us at the following email addresses for information and refer to the link given beneath for more details about Overman Foundation:
     overmanfoundation@yahoo.com   (Chairman)
     overmanfoundation@gmail.com    (Secretary)

    http://overmanfoundation.wordpress.com

  Head Office: 36/3 Prince Ghulam Mohd. Shah Road,
Golf Gardens, Kolkata 700033.
  Branch Office: 235/1/2A
N.S.C. Bose Road, Kolkata 700047.

Best regards, Kushal Sinha
Secretary, Overman Foundation.

Thursday, April 8, 2010

Mother’s Agenda Tape Recordings: 13 March, 1963

From Jitendra Sharma aurofrance@gmail.com to "Tusar N. Mohapatra" tusarnmohapatra@gmail.com date 8 April 2010 20:24 subject auroramirabilis – Comment auroramirabilis.blogspot.com/2010/04/satprem-is-suspected-or-known-to-give.html
Dear Françoise de Nielly,
           I just verified Internet's this free version of the Agenda Tape Recordings:   http://agenda.fromzel.com/ This conversation is available here:
“But in Savitri’s case … (I didn’t look after it, you know), he had around him Purani, that Chinmayi, and … (what’s his name?) Nirod – they all swarmed around him. So I didn’t look after Savitri. I read Savitri two years ago, I had never read it before. And I am so glad! Because I read it at the time I could understand it – and I realized that none of those people had understood ONE BIT of it.”  (Mother’s Agenda, Vol.4, 13 March, 1963, pp. 82-83)     Jitendra Sharma
From Mukut Mukherjee mmukherjeebangla@gmail.com to "Tusar N. Mohapatra" tusarnmohapatra@gmail.com date  9 April 2010 10:23
Dear Sriman Tushar Mohapatro,
What to say, I don’t know. My writing english are not good, but I sure that reading english of mine are better that Shri Jitendro Sharma.
I also think if Shri Jitendro Sharma continu saying Shri Nirodboron "moron", then actually Shri Jitendro Sharma, he only, behave like “moron”.
He proudly give example of Shri Ma speaking on Shri Nirodboron, in Agenda, saying Shri Nirodboron not understanding Savitri poem. So what? Shri Ma saying other peoples, and most peoples, also not understanding Savitri. That not insulting, no, only fact.
But Shri Ma not saying that Shri Nirodboron “moron”. Where really Shri Ma saying that Shri Nirodboron “moron”? Shri Jitendro Sharma only going round round, not giving clear answer.
Now I believe some peoples only wrongly using Shri Ma words for parsonal reason only. Very big shame. Nomoshkar. Mukut Mukherjee  
from Jitendra Sharma aurofrance@gmail.com to "Tusar N. Mohapatra" tusarnmohapatra@gmail.com date 9 April 2010 11:24 subject Re:
Dear Mukut-da, 
               As an intellectual, I am not judging anyone. As you know neither good English nor French, I am helping you by showing the citations from the “Mother’s Agenda”. It is left to you to accept these words of the Mother or to reject them.  Jitendra Sharma
From Auro Lumiere aurolumiere@yahoo.fr to tusarnmohapatra@gmail.com date 9 April 2010 12:36 subject Savitri
Dear Mr. Tousar Mohapatra, Could you please add my reply to Mr. Jitendra Sharma’s comment on your website. Thanking you in advance.
My Dear Mr. Jitendra Sharma,
May I please request you to read a little more attentively, particularly if you wish to discuss something as serious and important as the Savitri.
Please read carefully the recorded passage that you refer to and quote from Mother’s Agenda, Vol.4, 13 March, 1963, pp. 82-83:
But in Savitri’s case … (I didn’t look after it, you know), he had around him Purani, that Chinmayi, and … (what’s his name?) Nirod – they all swarmed around him. So I didn’t look after Savitri. I read Savitri two years ago, I had never read it before. And I am so glad! Because I read it at the time I could understand it – and I realized that none of those people had understood ONE BIT of it.”  
  • Now, could you kindly indicate to all of us where in this passage has Mother said that «Nirod» is a « moron »? Wasn't that the real point of the matter? 
  • Or do you think, infer and jump to conclude that not understanding the Savitri makes one a « moron »?
If that is so, please read carefully the sentence extracted from the passage above that quotes Mother: «I read Savitri two years ago, I had never read it before. And I am so glad! Because I read it at the time I could understand it…»

Please note from these sentences (please read carefully), that it can be clearly inferred that Mother did not think that she would have understood the Savitri before the year 1961. Thus, if Mr. Nirodbaran did not understand the Savitri during Aurobindo’s life (pre-1950) or even after, was he really in the company of « morons »?

And lastly, now, could you please tell us if you have understood the Savitri so that we may judge whether, according to you, who else is a « moron » or not? 
At the service of Light and Truth. Françoise de Nielly
From Jitendra Sharma aurofrance@gmail.com to "Tusar N. Mohapatra" tusarnmohapatra@gmail.com  date 9 April 2010 14:34 subject Re:
Dear Françoise de Nielly,           
                    It is obvious that you have not read my previous Post in SEOF in which I had quoted this passage from the ‘Mother’s Agenda’: “Unfortunately, there were two morons here who fancied correcting him – while he was alive! (A. especially, he’s a poet.)”  (Mother’s Agenda, Vol.4, 13 March, 1963, pp. 84-85)  
In the other passage, the Mother says: “But in Savitri’s case … (I didn’t look after it, you know), he had around him Purani, that Chinmayi, and …(what’s his name?) Nirod – they all swarmed around him. …and I realized that none of those  people had understood ONE BIT of it.” (Mother’s Agenda, Vol.4, 13 March, 1963, pp. 82-83)
Why should I disbelieve what the Mother is saying here? - Jitendra Sharma
From aurosatya vrata satyavrata54@gmail.com to "Tusar N. Mohapatra" tusarnmohapatra@gmail.com date 9 April 2010 19:26 subject Re: Reg. ongoing discussion on Sri Aurobindo's Savitri
Dear Mr. Mohapatra, 
Thank you for your message. I would like to respond to the points you raise but as it would take me some time, I would like to do so a little later. In the meanwhile however, I would like to respond to Mr. Jitendra Sharma first and would kindly request you to post the following message on your website. Thanking you. S.
Dear Mr. Jitendra Sharma, 
Please do not deliberately try to confuse the matter, by avoiding the direct questions that are being asked to you. It is now more than obvious that you are unable to produce even a shred of evidence which affirms that The Mother directly and unequivocally called Mr. Nirodbaran a “moron”.

If you still want to believe that Mr. Nirodbaran was called a “moron” by The Mother and if you wish to read only the 1972 edition of Savitri, so be it, be happy and live with it. 
But please do not go about distorting facts and information to suit your personal and limited interests and beliefs. 
Making a fool of yourself publicly will not help your cause, but it surely helps mine. So the choice is yours.

By the way, when I once wanted to read the Mother’s Agenda, I was warned by a wise and respectable member of the Sri Aurobindo Ashram, who informed me that Mr. Nolini Kanta Gupta had warned that if Mother’s Agenda fell into the wrong hands it would a great disaster.

Now, I can clearly see what he had meant after people such as yourself and few other unscrupulous characters are misusing the Mother’s Agenda and The Mother’s words to distort information and use it for your/their personal means. 
Please behave decently and have some minimum respect for The Mother’s words, at least publicly. Sincerely, S
From Jitendra Sharma aurofrance@gmail.com to tusarnmohapatra tusarnmohapatra@gmail.com date 9 April 2010 22:34 subject Re:
Dear Mr. S.,
               The questions of Mrs. Françoise de Nielly have no direct links with these ongoing discussions. They are meant to divert the focus of these debates. Hence, there is no need for me answer her questions in this Open Forum.
             If we believe that the ‘Mother’s Agenda’ is genuine, then we need to respect every word of the Mother. Do you believe that these are fictitious words, not spoken by the Mother?       - Jitendra Sharma