Sri Aurobindo, India, and ideological discourse

2009

In the first part of this talk, I consider Sri Aurobindo’s nationalism and contextualize it within the colonial-national interchange and the modern understanding of the nation. This includes a consideration of the nation-soul idea. In the second part, I apply the implications of this nationalism to Sri Aurobindo’s social ideas — concerning the Sri Aurobindo Ashram, Auroville and, in general, the social context of the Integral Yoga and his vision of the future, so as to engage reflection on the present.

Sri Aurobindo was indeed a versatile genius-a great poet, a profound thinker, a notable metaphysician, and an ardent patriot. His writings represented the crystallization of the new and rising soul of India and have a spiritual message for humanity. Aurobindo Ghosh was born on 15th August 1872 at Calcutta. At the age of seven, Aurobindo was sent to England by his father to insulate him against any Indian influence. He presented the most elaborate concept on the nation. While, on the one hand, Aurobindo was a staunch advocate of human unity, on the other hand, he adopted nationalism as a help and not a hindrance to it. Through the medium of the newspaper Bande Mataram, Sri Aurobindo introduced the youth of the country to nationalism based on spiritualism. His political thought has several parts like Swaraj, boycott, resistance, national education as a necessary ingredient of Indian political agitation started from 1905. But it has inherent expertise in developing human life into life Divine. The way towards Life Divine is the way towards universal brotherhood or human unity among all individuals of the entire universe irrespective of his nationality. The paper has made an effort to analyze the role of Sri Aurobindo in his spiritual nationalism in India. Sri Aurobindo was one of the most creative and significant figures in the history of the Indian renaissance and Indian nationalism.

Sri Aurobindo's theory of Politics is quite extraordinary than other contemporary politicians of India. It also has several parts like Swaraj, boycott, resistance, national education as necessary ingredient of Indian political agitation started from 1905. But it has inherent expertise in developing the human life into life Divine. The way towards Life Divine is the way towards universal brotherhood or human unity among all individuals of the entire universe irrespective of his nationality. In this way his theory of politics merges into internationalism leaving behind the trail of nationalism as exclaimed by critics.

Journal of emerging technologies and innovative research, 2020

As an ideology, Nationalism in general has so many composite elements like-state, nation, patriotic feelings, national interest, national unity and integrity etc. Every nation state in the world has defined and maintained this notion of ideology differently. In the words of Hans Kohn, "nationalism is an idea, an idea force which fills man's brain and heart with new thoughts and sentiments and drives in to translate his consciousness into deeds of organized action." So far as the nationalism in India is concern, which is very complex and dynamic in nature, because of its diversity in different fields like religion, language, caste, creed, race sex etc. Others factors like-role of mass media, modern education, socio-cultural history, political and economic infrastructure and especially individuals who mainly played an important role are very much necessary to understand this very terminology 'Nationalism'. Sri Aurobindo Ghosh is one of the true Indian nationalist who contributed to the process political liberty of India, was all-round genius, a great patriot and a notable metaphysician. C. R. Das called Aurobindo as the 'poet of patriotism, the prophet of nationalism and the lover of humanity'. Tagore pointed him as the 'Messiah of Indian culture and civilization'. Aurobindo, the prophet of the Indian nationalism, was born on 15 August 1872 and his father Krisnadhan Ghosh being an admirer of western education sent Aurobindo to England at age of 7 for higher education. His father told him not to melt with Indians and keep distance from them. But after coming back to India in 1892, his mother Swarnalata Debi, daughter of Vedantic scholar Rajnarayan Basu, introduced Aurobindo with Indian philosophy despite his father's high ambition towards western culture. In fact, he was the principal of the National Education College, Jadavpur, now known as the Jadavpur University. Very soon Aurobindo learnt Bengali and Sanskrit language and begun to read Anandamath, Dharma Tatva, and Krishna Charitha etc. and gradually he understood what actually the feeling of Indianness is? All these writings make him feel a sense of patriotism and spiritual. Sri Aurobindo, "an interesting personality who began his life as a student in England, came back as a teacher to Baroda, moved as a revolutionary to Calcutta, then went to Pondicherry and became the greatest philosopher of 20 th century." So, it can easily be said that his 'Shikshabhoomi' was England; 'Karmabhoomi' was Baroda; 'Krântibhoomi' was Calcutta and Pondicherry was his 'Yogabhoomi'. He was also deeply influenced by two well-known western revolutionary movements-1stly, "the Sinn Fein movement in Ireland that had spearheaded the

Journal of emerging technologies and innovative research, 2016

In this paper we focus on Sri Aurobindo's view on religion of humanity. From the analysis of Sri Aurobindo’s ideal of nationalism, natioal integration and his vision of India , it is evident that he was not a chauvinist and his nationalism has universal appeal. From his writings a broad outline of national reconstruction and national integration can be derived. It has its different aspects, political, economic, social cultural and spiritual. The very basis always remains the same, the spiritual transformation of man and society. Here his nationalism transcends the limit of nation and enteres into the realm of universality. If it can be based on the ideal of human unity, it will become a permanent and fundamental unity. This plan of reconstruction and integration are to be infused with religion of humanity. This is not the intellectual religion of humanity but a spiritual religion of humanity. This can only lead to a strong and social foundation of human unity. This universal and...

The Philosophy of Sri Aurobindo: Indian Philosophy and Yoga in the Contemporary World, 2020

Sri Aurobindo’s faith in a resurgent India was sown during his student days in England and grew in width and depth with his revolutionary action in Bengal. Till his passing it never wavered, even as he remained conscious of the stumbling blocks and pitfalls on the long road to rebirth. In countless speeches, articles, talks and writings, Sri Aurobindo laid out a clear vision for India to “rejuvenate the mighty outworn body of the ancient Mother.” This involved profound changes in India’s physical, vital and intellectual life and in her central will. It also meant a frank dealing with issues of polity, education, communal and international relations, and the very nature of the Indian nation. Sri Aurobindo’s vision is fundamentally spiritual, yet practical and realistic, taking into account as it does the country’s actual conditions. In his view, India’s resurgence is not only an absolute necessity for her very survival, but also a requirement for the world’s evolution.

On December 28, 2018, Dr. Beloo Mehra presented a talk on the topic “Sri Aurobindo and Indian Culture” to a group of about 20 visitors from West Bengal who were attending a study camp organised by Sri Aurobindo Action, West Bengal chapter. The natural and serene ambience of the open-air, under-the-tree setting provided the relaxed backdrop for a 3-hour-long session, divided into two smaller sessions with a tea-break in between. Dr. Mehra organised her presentation in an interactive format with a brief introduction of the topic as she interpreted it, and then encouraging the participants to share their thoughts and insights on some of the questions she raised for discussion.

Nehru Memorial Museum and Library Occasional Paper, 2013

Swami Vivekananda and Sri Aurobindo are often considered the most important figures in the modern reformulations of Vedanta and Yoga. There were a number of similarities as well as significant differences in their approaches, and I will look at some of these in the course of this study.

The social political thought of Sri Aurobindo is most astonishing one as it is not devoid of spiritual touch. I am dealing with its uniqueness in this regard. This is not my PhD dissertation thesis.

Tribhuvan University Journal, 2023

Sri Aurobindo was one of the thinkers and philosophers who emerged in the pure land of India in the nineteenth century. The transition of the revolutionary Aurobindo to the sage Aurobindo, who participated in the liberation war of the country from colonial rule and exploitation by the imperialist British power, was a breakthrough moment. In Sri Aurobindo's thinking, at the meeting place of our world consciousness, the inanimate is real to the mind (cit), and so is the truth to the mind and inanimate because the world is the soul and mind pervaded by consciousness, the light of one whole being. They are bridges between two entities. In this article, I shall discuss the aspect of Sri Aurobindo's establishment of universal unity by referring to the different aspects of his transition to the superman through the stages of the higher mind, illuminated mind, intuitive mind, and overmind. Next, I will analyse Sri Aurobindo's concept of unity through yoga. I shall also focus on the enlightened awareness of spiritual unity following Sri Aurobindo. Then, how Sri Aurobindo explains the real progress of civilization through Supermind will be discussed briefly. Next, I would also highlight Sri Aurobindo's thought on the integral approach to human unity. Finally, I would like to conclude the paper through a discussion of contemporary relevance and the need for real unity today.