AUROBINDO
SRI AUROBINDO
Aurobindo was born in Culcutta in 1872.
His father sent him to England at the age of 7
Aurobindo returned to India only at 21 after completing education in
London and Cambridge in UK.
He was a scholar in Greek and Latin
He also learned French, German and Italian.
After returning from England he joined the Civil Service of his native
state Baroda (Vadodara
in modern Gujarat) (1893-1906) 13 years.
Worked first in the revenue department and secretarial work for the
Maharaja.
Later he became a professor of English and finally vice-principal in
the Baroda college.
During this time he learned Sanskrit and other Indian languages.
He also assimilated the spirit of Indian civilization and Hindu
Religion.
In 1905 the partition of Bengal was effected by Lord Curzon.
And there were lot of agitations.
Aurobindo resigned his job and went to Culcutta to participate in the
agitation.
His political activity lasted only for four years.
During that time he was one of the leaders of the newly formed
Nationalist Party (It was
a political party in British India.
It was founded by Madan Mohan Malaviya and Madhav Shrihari Aney in 1934).
Aurobindo’s Nationalist party
did not accept Moderate policy. Its goal was Swaraj.
Swaraj to be reached through
self-help:
Starting of Swadesi industries
Arbitration courts
National schools and colleges
Indigenous institutions for self-defense.
The party hoped to capture
congress, leaving aside Moderates, ultimately to overthrow British supremacy.
Unexpectedly violence broke
out in Bengal and upset all their plans.
Aurobindo was prosecuted for
sedition in 1907, but acquitted.
Similarly trails in 1908
(Alipur) and 1910.
While in prison in Alipur,
Aurobindo had a profound religious experience which changed the course of his
life.
He had a vision that he was
being prepared for an altogether different kind of work which he should
undertake after his release.
In 1910 Aurobido retired from
public life and settled in Pondicherry.
He lived there until his death
in 1950.
In 1914 Aurobindo started a
philosophical monthly called Arya. In it, his work “The Life Divine” appeared
in serial form.
In 1921 Arya ceased. But the published
articles were later printed like:
The essays on the Gita
The renaissance in India
The ideal of human unity
The human cycle etc.
From 1926 Aurobindo completed
retired for practicing Yoga and Meditation.
The Ashram gradually
developed(people from different nations).
The emphasis was on union of
the soul and development of the latent faculties.
Even during his retirement
Aurobindo concerned with Indian politics, civilization and literary work.
Aurobindo also defended the
Vedas like Dayananda and said:
Vedas glorify one god.
It celebrates the divine law.
It gives the law of the cosmos.
He also said that eh hymns of
the Vedas are the symbolic gospel of the ancient Indian mystics.
They are the high aspiring song
of humanity.
For him the earlier Vedas were
closer to the Vedic roots, reflected the psychology of the Vedic rishis and
preserved their integral view of life
The later Vedanta became more ascetic in
character and anti-pragmatic in outlook.
In another words in the earlier
Vedas there was a healthy integraton.
This integral view of life is
well set forth in the Gita. This view is expressed in his two volumes on
“Essays on Gita.
It is also called the integral yoga.
For him Gita is Gospel of Yoga
or fellowship with God;
This fellowship implies , both
a new birth and a new ideal of work.
This also involves the
consideration unity of all things in God.
Therefore, for him, Gita
teaches a synthetic yoga harmonizing
spiritual life, karma, bhakti, dhyana and Jnana.
Karma: we have to surrender not
only the fruit of action but also the action itself and its agency.
Gita: Gita calls for action
according to the law of inner nature and not as per the Aryan caste.
The ideal man of Gita
is beyond all three gunas
He is divine sakti descend
He becomes an
instrument of god or
A channel of god
The supreme Spirit
is neither the One nor the many but the One in , through and beyond the many.
It is both personal and
impersonal.
The integral view is retained
in the Tantras as well i.e. making people as instrument of the divine Sakhti
working in the world.
Aim of Aurobindo was to
reaffirm the integral view of life set forth in the Vedas, Upanishads, gita and
Tantra.
And it is also to discover the
ancient Sadhana
Because for him religions have
saved souls, but not spiritualized people.
Aurobindo in his life divine
talks about Super Mind i.e.
connecting link between the ttwo hemispheres.
Super mind is pure
self-awareness which has become dynamic.
Supermind, consciousness i.e.
connecting link between Being and Becoming.
Aurobindo does not support
illusion.
He believed rebirth but
stressed evolution of the spirit on the earth.
When the reins of government
are handed over to the super mind that an integral transformation can take
place.
Salvation of humanity lies not
in simply transcending the world, but in transfiguring it as well.
In other words it is
integration of god and soul or transformation.
There is a gulf between
ordinary mind and super mind
It can be bridged by a long and
laborious process of Yoga.
Therefore, the purpose of yoga
is to divinize humans
After reaching super mind, man
becomes superman,
a jnani or a Gnostic being.
It is parallel to Jivanmukti
and Bodhisattva.
Gnostic being is responsible to
the demands of the spirit.
He has the sense of the oneness
of all things
Egoism is completely
extinguished.
No individuality but living in
the consciousness of the Infinite
He can cultivate and utilize
yoga siddhis or occult powers
The aim of Gnostic being is
ultimately to establish a kingdom of god on earth.
True superman is not one who
has not only the divine power (Hitler) but also the divine love and divine
wisdom.
His long poem Savitri also
illustrate the establishment of the kingdom of God.
His mission in the Ashram is to communicate is own experience to
others.
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