AUROBINDO

AUROBINDO

“World will come to know the essence of India through the writings of Aurobindo”
-Rabindranath Tagore

INTRODUCTION
● He connected nationalism with spirituality.
● He was a great synthesizer of theories. He synthesised all the philosophies of both West and East
into an integrated philosophy. Romain Rolland said Sri Aurobindo was "the highest synthesis of
the genius of Asia and the genius of Europe”.
● He said that the concept of nation is spiritual. Everyone is part of spirit and country also has its
own power that is spiritualism.
● He belonged to the extremist phase of INC and was a critic of moderates.
● He was against constitutional methods and gave theory of passive resistance and prepared the
ground for Gandhiji.
● His biggest contribution was his “theory of nationalism”.
● He has given the philosophy of freedom, the idea of human unity.
● There is a transition in the life of Aurobindo.
● He left active politics, moved towards the spiritual upliftment.
● He is called as prophet of “Indian nationalism”.
● He was dissatisfied with the view of early nationalists with respect to British Raj.
● He believed that the writings of the Vedantic sages and the Buddha reflect the genius of the
Indian mind.

Position of the moderates

Early nationalists like Surendranath Banerjee, Dadabhai Naoroji considered British rule as
‘blessing in disguise’. They believed that the British were the source of modernization and hence
they should stay in India. They were fearful that if more direct resistance and aggressive attitude
was taken, the British would leave India. Hence, they proposed mild constitutional methods. The
methods of prayers, petitions and protests within the legislature. They had great faith in the
British sense of justice. They wanted Swaraj within the British Empire. They wanted India to be
given dominion status like other colonies. In fact Surendranath Banerjee had advocated that
India is not a nation but a nation in the making.

Response of Aurobindo Ghosh

Aurobindo Ghosh has written series of articles titled NEW LAMPS FOR OLD in the
newspaper INDUPRAKASH. In these articles he has criticized the approach of early nationalists.
Aurobindo Ghosh was the first person who talked about the goal of ‘Purna Swaraj’. Foreign rule was

For More Study Material, Visit: studyiq.com Page no.

1
 AUROBINDO

a blessing in disguise because they came to do their welfare.

According to Aurobindo Ghosh, the emergence of India as a nation has a divine mission.
Emergence of India as a nation is for the benefit of humanity and not just Indians. Universal spirit is
now with India. Universal spirit has chosen India to spread its message. India cannot spread the
message from the state of slavery. Since universal spirit is with India, India is bound to emerge as a
free nation. Hence the entire international community should support the rise of India as a nation.
Hence he suggested that we need to change the strategy. He had no faith in constitutional methods.

Because the British government in India is not constitutional, it is despot. They are not
answerable to Indians. Hence constitutional methods will not work. Direct action is required. Direct
action can be of two types: Armed Resistance and Passive Resistance.

Aurobindo was not against the use of force. However, he believed that choice of the strategy
depends on the situations. In the Indian situation, armed resistance may not be the best strategy.
Hence one should go for passive resistance and strike at the very root of British colonialism. For
British rule, India as a source of raw materials, India as a market for British products.

Hence, he suggested swadeshi and boycott. He was the main inspiration behind the
swadeshi movement in Bengal. He suggested boycotting British courts, British administration to
convince Indians that they can live without British institutions. He also proposed national education.
He was convinced that British schools are meant only for the production of ‘loyalists.

Prominent ideas of Aurobindo

● Aurobindo’s view on Cultural Nationalism
● Aurobindo’s view on Freedom
● Aurobindo’s view on Human Unity

Aurobindo’s view on Cultural nationalism

Sri Aurobindo was an ardent nationalist. In his view nationalism was not only a mission , a
goal of life but an end to be pursued as vigorously as religion. According to Haridas and Uma
Mukherjee, “With him Nationalism was not a mere political slogan nor a mere intellectual idea but
his first passion and religion”. Thus, Aurobindo not only awakened his countrymen to their sacred
duty at that juncture, but also imparted a new moral tone to the national movement, ultimately
preparing the mind of the country for the forthcoming social revolution.

Colonial masters had thrown the challenge on the identity of India as a nation. They held that India is
not a nation; it is nothing more than ‘geographical expression’.

NATIONALISTS’ RESPONSE CAME INTO TWO FORMS

1) From liberals / early nationalists. They accepted that a common citizen is needed for nation and
agreed with British sense.
2) Extremist leaders like Tilak, Bipin Chandra Pal, and Aurobindo Ghosh rejected the approach of
both – colonial masters as well as early nationalists.

THEORY OF NATIONALISM
There are three schools of thought with respect to nation
● Liberals: According to them, the nation is an evolution. Nation is a modern concept. It comes
with modernization and rationalization. Once society becomes rational the significance of
religion declines and people come together for secular benefits.
● Marxist: According to them Nationalism is false. It is the consciousness promoted by the

For More Study Material, Visit: studyiq.com Page no.

2
 AUROBINDO

Bourgeoisie class to weaken the solidarity of the workers. Benedict Anderson is a prominent
exponent of this school of thought.
● Cultural nationalism: Herder is the major proponent of this school of thought. According to
this school nation has a spirit, a nation is natural. Existence of a nation is based on common
cultural symbols.

Aurobindo Ghosh had applied the concepts of German scholars which held that nation is
natural, nation has a spirit. India also has a spirit but it is suppressed by the slavery. Ghosh held that
it is irrelevant to understand Indian nationalism through the western ideas put forward by colonial
masters. To understand nationalism, we have to look at ‘historical processes’ which are taking place
within India. Moderates are unable to see the spirit of nationalism among youth. To meet the spirit,
we need the ‘bold theory of nationalism’.

Aurobindo Ghosh also warned moderates to stop praising the British. If we continue to
praise the British, it will weaken the morale of those who aim to fight the British. He was influenced
by nationalism from the spiritual nationalism of Bankim Chandra Chatterjee and Neo Vedantism of
Swami Vivekananda.

According to Aurobindo Ghosh, ‘Nation is not a piece of land, nation is not a collection of
human beings, nation is not a figure of speech, nation is not the figment of people’s imagination,
nation is not a political program and nation is not intellectual pastime. Nation is a faith, nation is a
religion, nation is divine, nation has a spirit’.

Neo Vedantism
Neo-vedantism is a criticism of Brahminism. Vivekananda believed that Brahminism (caste
system) has harmed the unity of India. He appealed to end Brahminism and to bring the original
‘sanatana dharma’. According to the values of sanatana-dharma, we all are children of one God.
It was Vivekananda who first gave the concept of ‘unity in diversity’ existing in India on the basis
of the values of sanatana dharma. According to Vivekananda, amidst the diversity which we find,
in the subcontinent exists the fundamental unity. This fundamental unity is expressed in ‘way of
life’ observed on the subcontinent from east to west and north to south. This fundamental unity
is the basis of Indian nationalism.

Vivekananda had appealed to youth in India. He appealed that nationalism should be

the religion of the youth. He appealed to arise, awake and don’t stop till the goal is achieved.
Aurobindo Ghosh has also based Indian nationalism on the idea of sanatana dharma. He also held
that nationalism should become the religion of the youth. We need same level of commitment
towards the nation which we have for the religion.

Bankim Chandra Chatterjee’s spiritual nationalism

Aurobindo’s spiritual nationalism was also influenced by Bankimchandra Chatterjee’s
idea of ‘mother India’ as ‘goddess Kali’. Bankimchandra Chatterjee appealed to the patriotism of
the youth. He held that we all are children of mother India. We should not accept our mother in
chains. He symbolised India with goddess Kali, the Shakti. He warned that the Shakti of mother
India is challenging the British Empire. This Shakti is expressed in the millions of Indians who are
ready to challenge the foreign rule. Even Aurobindo incorporated the idea and thus spiritualized
the entire concept. Britishers should be fearful of the powers of millions of Indians.

Aurobindo has spiritualized the concept of nation. Inspired by German scholars, he held that
every nation is a reflection of one or the other dimension of the universal spirit. In this way, he also

For More Study Material, Visit: studyiq.com Page no.

3
 AUROBINDO

established that ultimately all humans are part of the universal spirit. Thus in his theory of
nationalism, we can also see his idea of ‘human unity’ or the integral view of humanity. Thus
Aurobindo represented the civilizational values of India, the value of VasudhaivaKutumbakam. This
value was also expressed by Vivekananda when he addressed people in the USA as ‘brothers and
sisters of America…’.
Thus, Aurobindo Ghosh never believed that the idea of nation is against the idea of
cosmopolitanism. According to him, the aim of every nation should be ‘to seek its own fulfilment’, to
be aware of its own potentiality. It will be foolish if we imitate others. Aurobindo believes in the
ideal of Geeta. According to Geeta one should follow the law of one’s own being. When one
follows his own dharma, it leads to rebirth but when one leaves his own dharma and follows the
dharma of other, it only leads to ‘successful suicide’.

However, he does not suggest that we should cling to everything that is Indian or avoid
everything that is western. We have to negate the evils; we have to take the good features of both.
He also shows that the fall of India happened because we emphasised too much on tamas or dark
elements. He also held that British rule was a necessity. It is like a hammer of the God to punish,
eliminate tamas and arrive at the original spirit.

He suggested that the universal spirit has expressed itself in different nations /civilizations.
Greeks represented the dimension of beauty, Romans represented the dimension of ethics, and
Britishers represented materialism/utilitarianism. It is not that only good elements are expressed,
even the evil elements are expressed. Fascism is a representation of the evil elements. Indian
civilization represents the spiritual element or the dimension of universal spirit. Like an individual, a
nation has a body, mind, soul, temper.

India represents the spiritual element; India should fulfil the divine mission to spread the
message of spirituality. Nineteenth century India is imitative, forgetful and artificial. Imitation leads
to death, sterilization. India should be aware of its own role.

Aurobindo’s view on Indian national congress

Views on the Indian National Congress
• He criticized the Congress on four counts - viz.
1. its aims and objectives – he thought that the Congress did not have a clear-cut goal of
national freedom. Their demands, he delivered, were 'shamefully modest’.
2. its composition – he thought that the Congress was a middle-class organization and
therefore, did not represent the Indian masses. The newly educated middle class
leadership was only interested in gaining power and a place in the Indian polity.
3. the motives of the leaders – his observation was that they were not sincere leaders.
They were timid and afraid of displeasing their rulers.
4. the methods adopted by them for the realisation of their aims and objectives – He felt
that the Congress leadership had not perceived the British rule correctly and therefore,
instead of boldly asserting their goal, the leaders relied on the sense of justice and
benevolence of the British rulers.

He therefore stressed the need for a broad based organisation that could channelize the entire
power of the country to free it from foreign rule. Thus, his insistence on enthusing the masses
with the spirit of independence was one of the first efforts to give a mass character to the
freedom movement.
• This does not mean that he was basically against the national Congress. On the contrary, he
declared that "The Congress was to us, all that is to man most dear, most high and most
sacred".

For More Study Material, Visit: studyiq.com Page no.

4
 AUROBINDO

SIGNIFICANCE OF INDIA AS A NATION

India has to deliver the divine message, the message of spirituality. Only India can deliver
this message. It is God’s will. It is the duty of Indians towards God. Now the universal spirit is
expressing itself in the form of Indian nationalism. God itself is driving the movement. The rise of
India is unstoppable. Hence instead of opposing the rise of India, the world should support the rise
of India.

Aurobindo’s view on Freedom

Freedom is the supreme value. Freedom cannot be compromised. Freedom is essential for
both – individual as well as nation. In the words of Aurobindo, ‘craving for freedom is lodged so
deep in human heart that even thousands of arguments are powerless to disapprove it.’Aurobindo
analysed existing concepts of freedom.

According to him, liberal/anarchic view of freedom is mechanical; it ignores the importance

of society. Liberty should not be seen as a device to satisfy only one’s own impulses without taking
into consideration the impulses of others. The biggest flaw of the above concept is it puts individuals
against the society.

Socialist concept of freedom: It gives primacy to society but completely ignores the individual. It
forces individuals to give up freedom. Any theory of freedom should be such which allows
individuals to achieve freedom in a way which is not detrimental to society. To understand the
meaning of freedom, the source is the soul. One should follow the message of the soul because only
then we can have peace.

According to him, freedom is ‘obeying the law of our existence’. We are humans; we should
not live like animals. We should live in harmony with others, including the environment. The real
freedom is inner freedom. The real power is spiritual power. It is the power to grow, it is the power
to move towards perfection. It is the power to move towards the perfection of our nature. Freedom
is not just the fulfilment of mental or physical needs; freedom is flowering of the divine within us.

The solution of the problems does not lie in reason, but solution lies in soul. Solution lies in
spiritual tendencies. It is only when we follow this inner freedom; we can create perfect social order,
the ideal society. Thus, liberty is the law of spiritual society. Liberty is the possibility of achieving true
spiritualization. Rights are like following ‘swadharma’.

He advocated independence for India for the following reasons:

• Liberty being the first indispensable condition of rational development – intellectual, moral,
individual and political – is in itself a necessity of national life. Hence it was worth striving for its
own sake.
• Secondly, in the process of development of human beings, spiritual and moral advance is more
important than material advance. Aurobindo was of the opinion that India with her spiritual
development was destined to take the lead for the progress of the world and for this reason
India must be free.
• India must have swaraj to live well and happily. For this Indians should not live as slaves but as
free people to work for the spiritual and intellectual benefit of the human race.

Aurobindo Ghosh was initially talking in terms of Swaraj for the nation, but later on started talking
about the Swaraj for individuals. He shifted from political freedom to spiritual freedom. He gave the
concept of Sacchidananda and Supermind. Sacchidananda means sat-chit-Anand. The purpose of life

For More Study Material, Visit: studyiq.com Page no.

5
 AUROBINDO

is attainment of happiness or ananda.

Attainment of happiness is based on the realisation of truth (satya or God) or realisation of

ultimate reality. The realisation of God depends upon achieving the state of ‘Supermind’ or chit.
Supermind requires tapa/yoga. He gave the concept of integral yoga (Combination of dharma yoga,
raja yoga, jnana yoga, bhakti yoga, karma yoga, hatha yoga). Internal yoga requires nischaya, tapa
and sadhana.

It is significant that in Aurobindo’s system of thought, the freedom of the individual is not
meant to secure exclusively his own emancipation. But it is valuable because of its contribution to
national development. The denial of freedom to a nation in turn is a loss to humanity.

Aurobindo’s view on human unity (Aggregation is the law of the universe)

The ideal of human unity in Aurobindo’s thought emanates from his intense spiritualism or
idealism. Thus he viewed the entire universe as a manifestation of the spirit or the idea. Aurobindo
envisages three stages in the process of spiritual evolution:
● In the first stage the supreme reality is plunged into the grossest and the material world is
created. This is followed by the appearance of life in primitive forms.
● The intermediate stage is marked by the advent of the human race.
● The final step consists of evolution of mind to supermind. When this creation will revert to the
source of its origin.

Aurobindo has outlined an elaborate procedure of yoga-the technique of rising to the

supramental plane whereby a man could actively contribute towards hastening the evolutionary
process. In short, in Aurobindo's thought yoga is not designed to secure emancipation of the
individual alone rather it is meant to equip the individual to serve the entire mankind.

In this context Karan Singh has significantly observed Sri Aurobindo’s yoga is not only directed
towards individual salvation but for humanity as a whole. Aurobindo had stressed that via the
attainment of salvation a yogi ascends but he should come down to help humanity.

Aurobindo’s theory of the divine origin of the human mind is closely linked with the concept of
human unity. Since idea is the essence of the entire humanity, each member of the human race is
not only equal to the other but a bond of organic unity since they are the part and parcel of the
same organism. Thus love and freedom are the real variables of man. Civilization is only an artifice
built around the culture of man which is essentially uniform.

Man can attain self-realisation only within a social setting provided by his nation, national self
realisation is an indispensible stage in the process of self realisation by humanity. Thus, national self
realisation involves man’s identification with his nation as a peculiar manifestation of the culture of
man. This in turn leads to supranational stage which corresponds to supra mental stage in the all-
pervading process of human evolution.

National self-realization by the Indians involved recognition of the characteristic feature of the
Indian civilization and its role in the advancement of the culture of man. Aurobindo was convinced
that the Indian civilization is superior to the western civilization since the former was better
equipped to lead humanity to its ultimate goal.

Although all nations of the world had a right to exist independently and to evolve their
civilizations according to their own genius. Yet only such a nation was qualified to assume their

For More Study Material, Visit: studyiq.com Page no.

6
 AUROBINDO

leadership which could show them the way of spiritual evolution of humanity. Aurobindo was
convinced that India was quite capable of assuming this responsibility.

In a nutshell, Aurobindo’s doctrine of human unity doesn’t envisage the merger of all nations
into one; on the contrary it expects different nations of the world contributing to the progress of
mankind from a materialistic to a spiritualized society. Thus he wanted India to pay the role of guide
and the torch bearer of universal human progress.

Critical Evaluation:
• In the context of his theory of 'spiritual nationalism', it is argued that though it is called spiritual
nationalism, in reality it was religious, as we have known it, and therefore reactionary in
character. It was an attempt to mobilize the masses on an emotional basis and detracting their
attention from real issues like poverty, economic exploitation, inequality which are inimical to
the progress of the individual as well as the community. It was an appeal to Hindu religious
sentiments in the garb of the cultural heritage of the land.
• Further, it is argued that to regard nationalism as an instrument of spiritual perfection is too
idealistic and visionary for the common person.
• Critics point out that Aurobindo paid less attention to the issues of social reform, which were
perhaps more important and urgent.
• Because of his advocacy of force or violent means in the fight against foreign rule, Aurobindo is
criticised as an anarchist as well as a terrorist in his approach and action.

Response of defenders:
• Aurobindo's defenders would, however, claim that his concept of nationalism and human unity
were based on his understanding of the Hindu Sanatana Dharma, which to him meant an open
and universal philosophy of life.
• To them the problem of social reform was not in any way unimportant in comparison with the
issue of national independence, but the latter was considered as a matter of primary
importance. In this context, Aurobindo had a very clear approach. He stated that, "political
freedom is the life breath of a nation, to attempt social reforms, educational reforms, industrial
expansion, the moral improvement of race, without aiming first and foremost at political
freedom is the very height of ignorance and futility".
• As far as his advocacy of violent means and association with the revolutionary groups is
concerned, it can be said that it was a reaction against the increasingly intolerant and uncivilised
way of the British rulers. It was a reaction to British policy and to the partition of Bengal. It was
the reaction of an emotional patriot to brutal exploitation of his motherland and tyrannical
government at the hands of the alien rulers.

Significance of Aurobindo’s thought

Aurobindo’s chief contribution to Indian national movement and modern Indian Political
thought consists in his exaltation of India into a great nation capable of assuming leadership of the
world in its progress towards the realisation of culture of man. He elevated India’s religious
tradition to the position of supreme guiding force, not only for the promotion of Indian Nationalism
but also for making India fit to assume leadership of the Western world.

Aurobindo was even keen to enlist the support of the Muslims and the other minorities for
the great cause of nationalism. The sources of his thoughts were no doubt traditional and even
archaic and therefore he was basically a revivalist. But his appeal to religion and spiritualism was
designed to serve the purpose which was never served before. He wanted to unite the people of
India who were otherwise divided and segregated.

For More Study Material, Visit: studyiq.com Page no.

7
 AUROBINDO

He was the one to take up the cause of national education for national regeneration instead
of state education which was devoid of any moral foundation. His insistence on freedom of the
individual and freedom of the nation as its corollary, prompted struggle for the masses against
oppression; this function was seldom performed by religious teachings in the past.

He stood for challenge to authority and protested against injustice through cooperation of
the masses. His rejection of colonialism and insistence of reorganization of mankind on the basis of
equal respect for all nations paved the way for emancipation of mankind from the prevalent regime
of oppression all over the world. In this way, the traditional content of Aurobindo’s thought was
pressed into service of creating moral force for the modernization of India.

PREVIOUS YEAR QUESTIONS

• Comment on: According to Sri Aurobindo, Swaraj is a necessary condition for India to
accomplish its destined goal.-2017
• Discuss Sri Aurobindo's views on Cultural Nationalism.-2016
• Comment on: "Nationalism is not a mere political programme but a way of life like religion."
(Aurobindo Ghose).-2014
• Comment on: Sri Aurobindo's "idea of freedom".-2013

SOURCES
● INDIAN POLITICAL THOUGHT BY OP GAUBA
● INDIAN POLITICAL THOUGHT BY VR MEHTA

SCHOLAR SAYING
“World will come to know the essence of India
through the writings of Aurobindo”
“With him Nationalism was not a mere political
slogan nor a mere intellectual idea but his first
passion and religion”.

Saying of Aurobindo Theory of Aurobindo

All humans are part of the universal spirit.

It is like a hammer of the God to punish,

eliminate tamas and arrive at the original spirit.

For More Study Material, Visit: studyiq.com Page no.

8
 AUROBINDO

India represents the spiritual element; India

should fulfil the divine mission to spread the
message of spirituality.

Craving for freedom is lodged so deep in human

heart that even thousands of arguments are
powerless to disapprove it.

The solution of the problems does not lie in

reason, but solution lies in soul.

The realisation of God depends upon achieving

the state of ‘Supermind’ or chit. Supermind
requires tapa/yoga.

Aggregation is the law of the universe

For More Study Material, Visit: studyiq.com Page no.

9