Rainbow &amp; the Other

Just to add. In puranic corpus this type has been portrayed with great clarity. Hiranyakashipu for instance and all his traits. You will find it repeated in history too, hitler/Stalin and wherever there is a monumental ego that demands worship of itself, enforced with violence.

Replying to @just_tumbleweed

I think the dwarf-titan is simply the voice of the perverted vital man or the Rajasic ego which wants to claim the world for its desires. It seems to be a part of what Gita calls Asuric Prakriti, as #SriAurobindo describes

Replying to @kalisbrood
@aurospace
and@just_tumbleweed

True sir, as #SriAurobindo described Napoleon, "a Rakshasa of the pure type, colossal in his force and attainment"

I think the dwarf-titan is simply the voice of the perverted vital man or the Rajasic ego which wants to claim the world for its desires. It seems to be a part of what Gita calls Asuric Prakriti, as #SriAurobindo describes

Arpan Agarwal
@ArpanAgarwal3
·
16h
Replying to @just_tumbleweed
and@Auro_Mere
Ambitious man seeking power and wealth living in perpetrual friction vs the rest of Existence. The gluttonous corporates, ruthless statesmen, are all ruled by this titan. 
Whatever a Madonna represents, the corresponding titan represents a twisted misuse of the same potentiality.
Arpan Agarwal
@ArpanAgarwal3
·
15h
Replying to @just_tumbleweed
and@Auro_Mere
Sri Aurobindo wrote the poem "dwarf napoleon" in allusion to Hitler. I guess, the sentiment behind the word "dwarf" is common to both these cases: A petty undeveloped consciousness wielding gigantic power. The one's inner stature does not match one's influence and ambitions.

Arpan Agarwal

@ArpanAgarwal3

Btw, if we follow the model of gunas, Man of Sorrows is clearly tamasic ego, and Dwarf Titan is Rajasic ego (like you mention), but can the third titan be considered sattwik ego ? It does not seem to be the ego of goodness, but very much a subtler rajasik ego of intellect.

Left-mukt Bharat & Raita-mukt BJP

Replying to @ArpanAgarwal3
and@just_tumbleweed

I think we can very well consider it the warped voice of the sattwic ego, indicated by the yearning towards knowledge. Here is an excerpt from #SriAurobindo about the English nation that I think matches with the description in Savitri.
Just my opinion

@auroviryavaan

34m

Imp to note - at the time the borders of India extended all the way up to Afghanistan. Same Gandhi was to doom India with his suicidal Muslim appeasement & non-confrontation policy leading to partition & genocide that continues to this day. Modi/BJP today is doing same as Gandhi.

Left-mukt Bharat & Raita-mukt BJP
@auroviryavaan
·
31m
While they pay the same kind of lip-service, outward show of respect, empty rhetoric using Sri Aurobindo's name in speeches once a year, visiting Aurobindo Ashram as token gestures they continue to idolize Gandhi & OUTDO him in Muslim appeasement & submissiveness to Islam/Muhmad.

Left-mukt Bharat & Raita-mukt BJP

@auroviryavaan

14m

Replying to @auroviryavaan
@Sanjays81301051
and 16 others

Worryingly like Hindus of the last century did to Gandhi Hindus of today, even sincere followers of Sri Aurobindo, give blind allegiance to their leaders. So prblm is not Afghanistan but Hindu leaders & Hindus themselves who r doomed by their own incurable meekness to lose India.

Professor Bindu Puri

@ProfessorPuri

While Sri Aurobindo disagreed with Gandhiji at some points there was no one who appreciated diversity of expression and of being more than Sri Aurobindo

@brahmavidvariya
इतिहासनामा

@Itihaasnama

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This volume forms a part of the Critical Discourses in South Asia series which deals with schools, movements, and discursive practices in major South Asian languages. It offers crucial insights into the making of Bengali or Bangla literature and its critical tradition across a century. The book brings together English translation of major writings of influential figures dealing with literary criticism and theory, aesthetic and performative traditions, and reinterpretations of primary concepts and categories in Bangla. It presents 32 key texts in literary and cultural studies from Bengal from the middle of the 19th to that of the 20th century, with most of them translated for the first time into English. These seminal essays are linked with socio-historical events and phenomena in the colonial and post-independence period in Bengal, including the background to the Language Movement in Bangladesh. They discuss themes such as integrative aesthetic visions, poetic and literary forms, modernism, imagination, power structures and social struggles, ideological values, cultural renovations, and humanism.

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