Sri Aurobindo (1872–1950) was an Indian philosopher, poet, and spiritual leader who played a key role in the Indian independence movement. His integral philosophy integrates spirituality and the evolution of consciousness, emphasizing the potential for divine realization in human life.
Introduction
Sri Aurobindo Ghosh, a multifaceted and visionary Indian Nationalist of the twentieth century, earned recognition for his prowess as a poet, metaphysician, patriot, mystic, and systematic thinker. Revered as the Prophet of Nationalism in India, he distinguished himself as a great synthesizer by harmonizing Indian and Western philosophical systems.
Sri Aurobindo was born on August 15, 1872, in Calcutta. At the age of seven, he traveled to England for his education, attending Saint Paul School in London and later studying at King’s College, Cambridge. Upon his return to India in 1893, he served in Baroda for the Maharaj and worked as a professor. During his time at Baroda College, he joined Abhinav Bharat and participated in the preparations for an uprising against British rule in India.
Following the Bengal Partition, Aurobindo resigned from his position in Baroda and moved to Calcutta. He became a prominent political figure, advocating revolutionary ideas in his newspaper, Vande Mataram. Notably, he emphasized the concept of complete independence for India. Aurobindo played a pivotal role in laying the ideological foundation for the ultra-radical Jugantar party, an offshoot of the Anushilan Samiti in 1902, founded by Barin and Bhupendra Nath Dutta. He also organized a secret society named ‘Lotus and Dagger.’Later Aurobindo faced legal consequences for his activities, being jailed twice for sedition and once for his involvement in the Ali Pore Bomb case.
After his years of revolutionary engagement, Aurobindo underwent a transformative shift in 1905, embracing the practice of yoga. By 1908, he transitioned towards spiritual nationalism and, in 1910, withdrew from active politics, relocating to Pondicherry. There, he dedicated himself to inner spiritual pursuits and lived a contemplative life for 40 years, practicing The Integral Yoga—an approach aimed at achieving spiritual realization and transforming human nature. He gave a Uttarpara speech symbolizing transformation to spirituality. Aurobindo explained sachidananda as supreme reality as he believed in consciousness.
In 1926, Aurobindo established the Sri Aurobindo Ashram in Pondicherry with a spiritual collaborator Mira Alfassa (Called as Mother). He gained renown not only for his revolutionary activities but also for his influential writings, including “The Life Divine,” “The Synthesis of Yoga,” and the epic poem “Savitri.” On December 5, 1950, Sri Aurobindo passed away, leaving behind a legacy that combined political activism with profound spiritual teachings. Roma Rolland called him “the emperor of Indian Philosophers and the coherence of the genius of Asia Europe.”
Table of Contents
Influences on Aurobindo
Aurobindo’s intellectual lineage is a tapestry woven with diverse threads:
- Swami Vivekananda: The Neo-Vedantic teachings of Vivekananda deeply influenced Aurobindo’s worldview.
- Bankim Chandra Chatterjee: Aurobindo found resonance in Chatterjee’s concept of Bharat Mata, shaping his perception of the nation as a divine mother.
- French Revolution: Aurobindo’s theory of Nationalism bore the imprint of the French Revolution’s ideals of Liberty, Equality, and Fraternity.
- German Philosophy (Hegel and Herder): German philosophical traditions, emphasizing the spiritual essence of a nation, left an indelible mark on Aurobindo’s concept of Nationalism.
Works of Aurobindo
Aurobindo’s literary legacy is expansive and profound:
- “Love and Death” (1899): Poem on Mahabharata
- “The Ideal of Human Unity” (1918): Explores the possibility of global unity through a confederation, aligning with the natural evolution of human destiny.
- “The Life Divine” (1919): A magnum opus delving into spiritual evolution and the manifestation of divine life on Earth.
- “Essays on Gita” (1922): A philosophical exploration of the Bhagavad Gita, elucidating its timeless principles.
- “Savitri: A Legend and a Symbol” (1940): A poetic masterpiece drawing inspiration from Mahabharata theology.
- “Synthesis of Yoga” (1948): A comprehensive guide to the path of integral yoga.
- “The Human Cycle” (1949): Examines the cyclical nature of human civilization and its evolution.
- “On the Veda” (1956): Reflects Aurobindo’s profound insights into the Vedas.
His articles in newspapers like ‘Indu Prakash’ and his engagement with weeklies such as Dharma (Bengali), Karmayogin (English) and ‘Yugantar/Jugantar’ underline his commitment to disseminating his philosophical insights.
School of Thought
Aurobindo aligns himself with the School of Culturalism and Neo-Vedantism, emphasizing the cultural and spiritual dimensions inherent in his philosophical framework.
Main Ideas of Aurobindo
Renaissance of Hinduism
Aurobindo, a prominent figure alongside Swami Vivekananda and Bankim Chandra Chatterjee, championed the revival of Hinduism. In his pursuit, he expanded the concept of Neo Vedanta and introduced the influential theory of Karma Yoga, emphasizing selfless action. According to Aurobindo, Karma Yoga entails individuals performing their duties without attachment to the outcomes, drawing a parallel between human existence and a profound slumber that can only be dispelled through a comprehensive reformation of Hindu ideals.
Aurobindo’s philosophy underscores the necessity for a spiritual focus, cautioning against blind emulation of Western practices, highlighting the analogy with scientific progress. He argued that, akin to shedding old garments, Hinduism must undergo a transformative process to reveal its inherent beauty. Aurobindo firmly believed that this rejuvenated Hinduism would not only foster Indian nationalism but also elevate the nation’s global standing.
Critique of British Rule in India
In stark contrast to the moderate viewpoint, Aurobindo emerged as a vehement critic of British rule in India. He deemed British governance a curse, attributing it to the depletion of Indians’ moral and mental vigor, loss of independence, and the appropriation of economic resources. Aurobindo lamented the devastating impact on industries, trade, and agriculture, leaving the populace without a center of strength.
His opposition stemmed from the belief that the only remedy for the adverse effects of British rule was complete independence. Aurobindo passionately advocated for overthrowing the British government, warning that continued British rule would exacerbate the conditions in India. He regarded moderates in British rule as loyalist to Britishers. His critique resonated with a call for liberation, asserting that true freedom could only be achieved by breaking free from the shackles of British colonialism.
Theory of Nationalism
Aurobindo, often hailed as the Prophet of Indian Nationalism, elevated the concept of Nationalism to extraordinary heights, leaving an indelible mark on its trajectory. His idea of nationalism was immortal in nature. His perspective on British rule was characterized by a belief that it rested on a mercantile foundation and manifested exploitative characteristics. To weaken this rule, he emphasized the necessity of addressing it at its very base.
Unlike many of his contemporaries, Aurobindo presented a distinctive theory of Indian Nationalism. Rather than viewing the country as a passive entity, he personified India as a Mother, attributing a sacred and profound significance to the concept. According to him, Nationalism was not merely a political program; instead, it was a divine religion, a creed to be lived.
Aurobindo’s conceptualization of the nation as a potent ‘Shakti,’ a living entity composed of millions of units, underscored the vitality of Nationalism. He asserted that this divine religion, emanating from God, was impervious to suppression. His perspective went beyond political sentiments, framing his involvement in the movement as a religious mission. In his view, Nationalism was a sacred endeavor through which individuals sought to realize the divine in their nation and fellow countrymen.
The core objective of Aurobindo’s vision was India’s liberation from foreign rule, encapsulated in the idea of ‘Swaraj.’ For him, Swaraj was not confined to economic and political realms; it represented ‘Self-Rule.’ He also gave a famous slogan, “No control, No cooperation.” Aurobindo advocated independence for Indians with a multifaceted rationale. Firstly, he stressed liberty for the comprehensive development of individuals at intellectual, moral, spiritual, and political levels. Freedom, in his view, was an imperative for individual growth. Secondly, he envisioned Indians taking a leadership role in global progress through their spiritual development. Lastly, Aurobindo believed that independence was fundamental for individuals to lead fulfilling and joyful lives, rejecting a status of subservience in favor of living as free and self-determined people.
Method of Action – Passive Resistance
In the series of articles titled ‘New Lamps for Old,’ he critiqued the moderates for their perspective on British rule as a disguised blessing. His criticism extended to their advocacy for methods such as prayers, petitions, and protests, which he denounced as ‘Political Mendicancy’ or ‘Beggary.’
He proposed that political actions can be channelized through – secret revolutionary propaganda, writings, speeches, and public engagement. Passive resistance, the boycott of foreign goods, and opposition to the British education system were among the suggested methods. In more extreme circumstances, the use of force and violence was acknowledged as a potential recourse, emphasizing the flexibility and pragmatism inherent in Aurobindo’s approach to political change.
Concept of Freedom
Aurobindo delves into the profound nature of freedom, asserting that the innate longing for liberation resides in the deepest recesses of the human heart, impervious to the influence of countless arguments seeking to suppress it. This recognition forms a foundational element in his evolving idea of freedom, marking a departure from conventional perspectives.
As Aurobindo’s conception of freedom undergoes a nuanced evolution, he introduces a spiritual dimension to its understanding. This transformative shift transcends the purely political or societal realms, reflecting a more holistic view of human emancipation. In this context, freedom is no longer confined to external circumstances but encompasses a broader, metaphysical aspect.
The crux of Aurobindo’s spiritual perspective on freedom lies in its definition as the attainment of the State of Supreme Happiness, denoted by the term Satchidananda. This composite state incorporates Sat (truth), Chit (consciousness), and Ananda (bliss), presenting freedom as a multifaceted and elevated experience that goes beyond the conventional boundaries of political or social liberation.
Aurobindo posits that the realization of this heightened form of freedom is intricately linked to the practice of Integral Yoga. This spiritual discipline becomes the pathway to achieving the profound state of Satchidananda, emphasizing a comprehensive approach that integrates the physical, mental, and spiritual dimensions of human existence. In this way, Aurobindo’s philosophy intertwines the quest for freedom with a deeper understanding of human consciousness and spiritual evolution.
Ideal of Integral Human Unity
Aurobindo’s vision extended beyond the confines of national boundaries, and he was deeply influenced by the Neo-Vedantic idea of Human Unity. His belief in the natural law of aggregation led him to emphasize that deviation from nature’s course would lead to destruction. Aurobindo advocated for a world where people would live together as brothers, fostering a unity not dictated by the iron law of the state but one that allowed individuals and communities to develop their potential fully.
According to Aurobindo, the envisioned unity is not mechanical; instead, it comprises nations as intrinsic parts of a larger whole. His perspective on India’s rise as a nation went beyond nationalistic fervor, emphasizing that it was for the benefit of humanity at large.
Integral Yoga
Integral Yoga, as proposed by Aurobindo, was central to realizing the ideal of Human Unity. He envisioned India taking a leading role in the world’s spiritual regeneration, contingent upon its freedom. In his exploration of the origin, nature, and destiny of the world, Aurobindo outlined the transformative process from mind to Supermind, where yoga played a crucial role.
His concept of Integral Yoga, or ‘Purna Yoga,’ encompassed various paths:
- Jnana Yoga (way of wisdom)
- Bhakti Yoga (way of devotion)
- Karma Yoga (way of action)
- Raja Yoga (way of spiritual practices)
- Tantric Philosophy
Integral Yoga aimed at realizing freedom as the manifestation of the Universal Spirit, guided by the principles of Sat, Chit, and Ananda. Aurobindo asserted that Integral Yoga necessitated Tap (austerity), Sadhana (spiritual practice), and Yoga (union).
This transformative practice facilitated the evolution from a fragmented, disoriented state of mind to a clearer understanding of self and the interconnectedness of all existence.
Quotes of Aurobindo
Aurobindo’s profound reflections echo the essence of his philosophy:
- “That which we call the Hindu religion is really the Eternal religion because it embraces all others.”
- “Hidden nature is the secret God.”
- “India of the ages is not dead nor has she spoken her last creative word; she lives and has still something to do for herself and the human peoples.”
- “To listen to some devout people, one would imagine that God never laughs.”
- “Spirituality is indeed the master key of the Indian mind; the sense of the infinitive is native to it.”
- “True knowledge is attained by thinking but it is what you are, it is what you become.”
- “When the mind is still, truth gets her chance.”
- “All problems of existence are essentially the problems of harmony”
- “My love is not hunger of the heart, it came to me from god.”
- “Hinduism should change the rags of the past, so that its beauty might be restored.”
- “Our enemy is our own crying weakness.”
- “India of the ages is not dead.”
- “Ultimately our methods depend on the type of opposition and their response to our agitation.”
Conclusion
Aurobindo’s spiritual nationalism remains a monumental contribution to modern Indian thought and the global intellectual landscape. Revered by figures like Rabindranath Tagore and described by Romain Rolland as “the prince of Indian thinkers,” Aurobindo’s legacy endures as a beacon of wisdom and inspiration, transcending temporal and geographical boundaries.
Read More:
