Sri Aurobindo Ghosh | PSIR Optional for UPSC (Notes) PDF Download

Introduction

The closing decades of the 19th century and the early 20th century were pivotal in modern India's history. During this time, religio-cultural nationalism emerged as a strong force against Western-inspired liberalism and British rule.

• Leaders like Ramkrishna Paramhamsa and Swami Vivekananda in Bengal, along with Swami Dayanand Saraswati in Punjab, sparked a revival of interest in Indian traditions.
• This movement aimed to reinterpret Indian traditions to instill pride in the youth.
• Another significant aspect was its radical political outlook, which complemented the emphasis on tradition.
• Sri Aurobindo exemplified this tradition by providing a spiritual foundation for Indian nationalism.

In this context, the unit explores Sri Aurobindo's life, the key influences on his thought, and the philosophical underpinnings of his views on nationalism. It also examines his concepts of Swaraajya and the political actions he advocated, concluding with an evaluation of his contributions to Indian political thought.

Sri Aurobindo: His Life and Work

Born in Calcutta on 15th August 1872, Sri Aurobindo lived an eventful life and contributed immensely to the fields of philosophy and politics. His life span can be studied by dividing it into four stages.

• First Stage (1872-1893): Sri Aurobindo's early years were marked by his education in India and England.
• Second Stage (1893-1906): He became involved in Indian politics and started writing extensively on various subjects.
• Third Stage (1906-1910): Sri Aurobindo's focus shifted to spiritual practices and he began to develop his philosophical ideas.
• Fourth Stage (1910-1950): He founded the Sri Aurobindo Ashram in Pondicherry, where he wrote many of his important works on spirituality and philosophy.

Early Life - Formative Stage

Aurobindo's Upbringing and Education:

• Aurobindo was raised in a Western-oriented environment.
• He spent 14 years studying in England(from 1879 to 1893), where he displayed remarkable intellectual talents.
• During this time, he learned various classical and modern European languages.
• While at Cambridge University, he developed an interest in Indian politics and connected with young Indian revolutionaries.
• Aurobindo was also heavily influenced by Irish nationalists and their struggle for independence.
• He returned to India in 1893 at the age of 21, fueled by a strong sense of nationalism and a determined resolve to contribute to the cause.

Preparatory Phase

Arrival in India and Government Service:

• Upon arriving in India, Aurobindo joined the government service in the princely state of Baroda.

Study and Influence in Baroda:

• While in Baroda, Aurobindo engaged in a serious study of Indian history, philosophical texts, and Bengali literature.
• He was particularly impressed by the spiritualism present in Indian philosophy and literature, which added a new dimension to his political thinking.

Writing and Political Engagement:

• During this period, Aurobindo wrote extensively about the situation in the country, elaborating on his ideas about the nation, nationalism, and related topics.
• He remained connected with the freedom movement and was particularly involved with revolutionary activities in Bengal.

Balance between Politics and Spirituality:

• Despite his interest in revolutionary politics, Aurobindo did not lose sight of his spiritual quest.

Phase of Political Activism

1905 Bengal Partition and Aurobindo's Political Phase (1906-1910):

• In 1905, the partition of Bengal triggered widespread resentment across India.
• In response, Aurobindo resigned from his position in Baroda in 1906 and entered active politics, marking the start of the third phase of his life.
• This phase of political activism, though brief (1906-1910), saw Aurobindo align with the radical group led by Bal Gangadhar Tilak.
• He actively participated in the Surat session of the Indian National Congress and wrote extensively on various national issues during this period.
• In 1908, Aurobindo was implicated in the Maniktola Bomb Case and arrested, but he was honorably acquitted in 1909.
• After his release, he remained involved in politics for a short time. In 1910, he withdrew from active politics and moved to Chandernagore and later to Pondicherry.
• His sudden withdrawal was motivated by a desire for spiritual development.

Later Phase : 1910 Onwards

Aurobindo's Writings and Evolution of Political Thought:

• Aurobindo wrote during this time with a focus on humanity and its spiritual future.
• He explored ideas of human development and the ultimate goal of human unity in his works.
• Significant writings from this period include The Life Divine,Essays on the Gita,The Synthesis of Yoga, and the epic poem 'Savitri'.
• His political activism and spiritual development were intertwined, with political thought stemming from his yogic and spiritual vision.
• Before delving into his political concepts, it's essential to grasp the philosophical foundations that underpin his political ideas.

Philosophical Foundation of Aurobindo's Political Thought

Aurobindo's Influences and Philosophical Development:

• Aurobindo was deeply influenced by the Indian tradition of idealism in philosophy. He was also significantly shaped by European philosophers from Homer to Goethe during his formative years.
• The study of the Gita, Upanishads, and Vedanta had a profound impact on his political thinking.
• Romain Rolland described Aurobindo as "the highest synthesis of the genius of Asia and the genius of Europe," highlighting his attempt to integrate materialist Western philosophy with idealist Indian philosophy.
• Vedantic philosophy, as taught by Ramakrishna and Vivekananda, also played a crucial role in shaping Aurobindo's thoughts.

Integration of Indian and Western Thought:

• Aurobindo was inspired by the vitality and diversity of the Indian intellectual tradition, believing that the Vedantic sages and the Buddha represented the genius of the Indian mind.
• However, he observed that Indian philosophy became narrow and lost its dynamism over time, while Western philosophy continued to evolve.
• Aurobindo aimed to combine the best elements of both Indian and Western philosophical traditions.

Theory of Evolution and Integral Yoga:

• Aurobindo's theory of evolution explains the origin, nature, and destiny of the world, positing that matter evolves through various stages from plants and animals to mind and supermind.
• He viewed matter as a hidden form of spirit, gradually revealing the supreme, unconditioned, and absolute reality of spirit.
• The technique of 'yoga' facilitates the transformation from mind to supermind, hastening the evolutionary process.
• Aurobindo developed 'Integral Yoga' or 'Purna Yoga', which incorporates elements of Karma yoga, Bhakti yoga, Jnana yoga, Raja yoga, and Tantric philosophy.
• This Integral Yoga enables a Yogi to ascend to the supremental level, achieving joy (Ananda) and aiding in self-realization and service to humanity.
• He believed that matter would gradually evolve into pure spirit, despite obstacles, and that humanity would continue advancing towards spiritual perfection.
• A few developed souls would act as pathfinders, guiding others in this spiritual journey.

India's Spiritual Leadership:

• Aurobindo believed that India's tradition of spiritual thought and practice was highly advanced and could benefit all of humanity in its spiritual journey.
• He envisioned India taking the lead in this process and felt that India needed to be free to fulfill its role in the spiritual regeneration of the world.

Political Thought : Early Phase

Aurobindo's Early Political Thought (1883-1905):

• Extensive Writing: Aurobindo wrote extensively on politically relevant issues during the early phase of his political activity.
• Key Aspects of Political Thought: His political thought during this time included:
• Views on the Indian National Congress and British Rule: Aurobindo expressed his views on the Indian National Congress and the nature of British rule in India.
• Concept of Nation and Spiritual Nationalism: He elaborated on the concept of the nation and introduced the theory of spiritual nationalism.
• Programme of Action: Aurobindo proposed a programme of action, including the theory of passive resistance.
• Historical Context: His writings were influenced by the political background of India in the late 19th century, aiming to mobilize the masses against foreign rule and ultimately achieve full freedom for the country.

Later Phase (Post-1910):

• In his later phase, starting from 1910, Aurobindo emphasized the need for humanity to return to spiritual motivations in life.
• This section will focus on his political thought expressed during the earlier phase of his life (1883-1905) and the first phase of his political activity (1905 to 1910).
• Subsequently, the discussion will shift to his views on human unity.

His Views on the Indian National Congress 

Critique of the Congress by Aurobindo:

Aurobindo, upon his return from England, critically assessed the political landscape and voiced his opinions through writings in journals like 'Bande Mataram.' His critique of the Congress organization focused on four main aspects:

• Aims and Objectives: Aurobindo believed the Congress lacked a clear goal of national freedom, accusing its leaders of fixating on minor administrative reforms that were insufficient for the times. He deemed their demands as 'shamefully modest.'
• Composition: He viewed the Congress as a middle-class organization that failed to represent the Indian masses. Aurobindo argued for transforming the national movement into a mass movement by incorporating the vast numbers of the proletariat. He saw the emergence of the Indian proletariat as crucial for making the Congress a truly national and popular body.
• Motives of the Leaders: Aurobindo criticized Congress leaders as insincere and timid, fearing to offend their British rulers. He believed this lack of boldness and clarity in understanding British rule hampered the national movement. Instead of asserting a strong goal, the leaders relied on the justice and benevolence of the British, resorting to ineffective petitions and requests during Congress sessions.
• Methods: He emphasized the need for a broad-based organization capable of harnessing the country’s collective power to free it from foreign rule. Aurobindo advocated for instilling the spirit of independence in the masses, marking one of the initial efforts to give a mass character to the freedom movement.

Nature of the British Rule

Aurobindo's Early Political Writings:

• Published in 'Indu-Prakash,' an Anglo-Marathi newspaper.
• Directly attacked British rule, unlike other leaders who criticized it more indirectly.

Impact and Reaction:

• His writings created a sensation in the country.
• Justice M.G. Ranade had to warn the editor of Indu-Prakash.
• The editor requested Aurobindo to modify his tone, which he did reluctantly.

Purpose of Criticism:

• Strengthen anti-British sentiments.
• Challenge the myth of British superiority.

Critique of British Political System:

• Aurobindo argued that the British political system was not the best, contrary to popular belief.
• Criticized the lack of social freedom and equality.

Nature of British Rule:

• Aurobindo described British rule as mercantile and exploitative.
• Believed it needed to be weakened from its base to achieve independence.

Critique of British Officials:

• Described British officials as rude and arrogant.
• Believed British administration was unsuitable for India.

Views on Anglicized Indians:

• Critiqued anglicized Indians who admired British culture.
• Supported learning from the British but opposed blind imitation.

Critique of Indian Attitudes:

• Objected to Indians ignoring their past and lacking a clear vision for the future.

Concept of Nation and Theory of Spiritual Nationalism

Aurobindo's Concept of Nation:

• Influenced by Bankimchandra, Aurobindo saw the nation as more than land or people.
• He viewed India as a Mother Goddess, urging patriots to liberate her.
• To Aurobindo, the nation is a living 'shakti', a spiritual entity of collective strength.
• Nationalism, for him, was like religion, divinely inspired and immortal, not just a political movement.
• The partition of Bengal sparked a nationalist movement he saw as a religious mission, not political.
• He believed nationalism was a way to realize God through the nation and its people.

Final Goal - Swaraj

Aurobindo's Vision for India's Independence:

• Final Goal: Aurobindo saw India's liberation from foreign rule as the ultimate aim.
• Swaraj (Self-Rule): For him, Swaraj was not just about economic and political control; it was essential for India to fulfill its spiritual mission of uplifting humanity.
• Reasons for Independence:
  • Liberty: Aurobindo believed that liberty was crucial for rational development in all aspects—intellectual, moral, individual, and political. It was worth striving for its own sake.
  • Spiritual and Moral Advance: He emphasized that spiritual and moral progress is more important than material progress. India, with its strong spiritual foundation, was destined to lead the world in progress, necessitating its freedom.
  • Living Well and Happily: Aurobindo argued that India needed Swaraj to ensure a good and happy life for its people. Indians should work as free individuals for the spiritual and intellectual betterment of humanity, not as slaves.
• Nationalism to Global Unity: Initially, Aurobindo's focus on nationalism was a step towards the broader goal of global unity, which he viewed as a natural and inevitable outcome of human development.
• Methods for Independence: Aurobindo outlined specific methods to achieve national independence, which he proposed during his brief involvement in political activities.

Positive Programme of Political Action

1906: Aurobindo's Shift to Active Politics:

• In 1906, Aurobindo resigned from his position in Baroda and entered active politics.
• He began contemplating and writing about political strategies against British rule.

Theoretical Foundation of Aurobindo's Political Strategy:

• Aurobindo's strategy was based on two main ideas:
• Complete freedom from British rule was the ultimate aim.
• This goal couldn't be achieved by appealing to the goodwill of the British but by harnessing the immense, untapped strength of the Indian population.

Channeling People's Strength:

• Aurobindo believed that the vast inner strength of the Indian people could be channeled through various political actions:
• Secret Revolutionary Propaganda: Setting up revolutionary organizations to prepare for armed insurrection.
• Continuous Propaganda: Opposing foreign rule through writings, speeches, and public engagement.
• Mass Mobilization: Organizing the masses for open opposition to foreign rule through non-cooperation and passive resistance.

Practical Political Measures:

• Aurobindo's methods were practical political measures, not moral or spiritual ones.
• He did not shy away from the use of force if necessary, differing from Gandhiji's approach.
• Passive resistance, for Aurobindo, was a means of national regeneration, while for Gandhiji, it was about ethical resistance.

Advocacy of Passive Resistance:

• Aurobindo's support for passive resistance stemmed from his disillusionment with the constitutional methods of moderate leaders.
• He rejected approaches like sending petitions or negotiating with the British, advocating instead for methods such as boycotting foreign goods and non-cooperation with the rulers.

Programme of Action

Boycott as a Tool for Resistance:

• The programme of action proposed to combat the oppressive measures of the British rulers through boycott. In this context, boycott refers to an organized refusal to assist the British officialdom in its administrative duties.
• The aim of the boycott was to make the British administration impossible under the prevailing conditions, targeting British goods to halt economic exploitation.
• Aurobindo believed that this would lead to the collapse of the empire.

Boycott of British Education:

• The boycott extended to the British system of education, which was deemed anti-national and fundamentally flawed.
• The system was criticized for being controlled by the government to instill loyalty to foreign rulers, while discouraging patriotism and the national spirit.
• The programme called for the boycott of government-run schools and colleges, advocating for the establishment of national education institutions focused on creating awareness, love for the nation, and mental preparedness among the youth to fight against foreign dominance.

Boycott of British Judicial System:

• The boycott also included the British judicial system, which was seen as biased, expensive, and often aligned with the political interests of the rulers.
• The administration of justice was criticized for its bureaucratic nature and its detrimental impact on the people of India.

Boycott of British Administration:

• The programme called for the boycott of the British administrative machinery, which was viewed as ruthless, repressive, arbitrary, and intrusive.
• The objective was to reduce the administrative machinery to a mere skeleton, rendering it ineffective for exploitation and harassment of the masses.

Advocacy for Orderliness and Discipline:

• Aurobindo recognized the importance of orderliness and discipline for a nation.
• While advocating for boycott, he also emphasized the need for alternative arrangements to replace the existing system.
• He viewed this programme as a means of self-development and believed that with firm enforcement, British rule could be ended swiftly.

The Second Stage: From 1910 Onwards

• Aurobindo withdrew from politics in 1910 and moved to Pondicherry.
• His decision was influenced by persistent calls from his inner self through mystic experiences.
• During this phase, Aurobindo's writings became mainly philosophical.
• He extended his earlier political ideas, now expressing them in the broader context of humanity and its spiritual future.

Evdution of Human Society

Stages of Human Society Development According to Aurobindo:

• Stage of Spontaneity: At this initial stage, community formation, traditions, customs, and institutional setups arise from natural organic growth.Key Features:
  • Influenced by natural instincts and environmental needs.
  • Shared symbols, often based on kinship or race, become communal religions.
• Stage of Consciousness: In this phase, individuals become intellectually self-aware and begin to contemplate life and its challenges using intelligence and creativity. This stage is primarily psychological and ethical. Intellectuals emerge as leaders, advocating for reason, progress, and freedom.
• Stage of Triumph and Failure of Reason: At this stage, humanity collectively starts to live more meaningfully and purposefully. Life is governed by unity, sympathy, spontaneous liberty, and the balance of individual and communal existence. This stage leads towards the ideal of a spiritualized society.

Spiritualized Society: In this ideal society, the concept of 'nation' as a regulating mechanism diminishes. There are no conflicts based on national identities. While unity within nations exists, there is an overarching unity of all humankind. Aurobindo believed that India was primarily responsible for achieving this unity.

Nature of Human Unity

Aurobindo's Vision of Future Society:

• Complex Oneness: Aurobindo envisioned a future society as a complex oneness where diverse groups, individuals, and communities coexist without suppression.
• Diversity and Unity: He believed in mechanical unity that respects and promotes the diversity of various groups, allowing for the full development and expression of individual and community potential.
• National Societies: National societies would function as cultural units within a larger world society, transcending physical boundaries to contribute to the unity of mankind.
• Hope for Unity and Peace: Aurobindo was optimistic about the emergence of a spiritual society despite the challenges. He saw the establishment of the League of Nations and the United Nations as steps toward global unity and peace.
• Essential for Humanity: He believed that the unification of humanity was essential for its survival, and despite setbacks, humanity would ultimately work towards its own continuity and unity.

Critical Evaluation

Critique of Aurobindo's Political Thought:

• The examination of Aurobindo's political ideas brings forth certain criticisms that warrant discussion.
• These criticisms need to be addressed before acknowledging his contributions to modern Indian political thought and the national movement.

Theory of Nationalism: Spiritual or Religious?

Spiritual Nationalism: Aurobindo's Perspective and Critiques:

• Spiritual Nationalism vs. Religious Nationalism: Aurobindo's concept of 'spiritual nationalism' is critiqued as being fundamentally religious and reactionary. Critics argue that it mobilizes masses on emotional grounds, diverting attention from crucial issues like poverty, economic exploitation, and inequality. This approach is seen as an appeal to Hindu religious sentiments under the guise of cultural heritage.
• Spirituality vs. Real Issues: Critics contend that linking nationalism with spiritual perfection is overly idealistic for the average person. Associating religion with politics in the name of spirituality is viewed as dangerous in India's multicultural and multi-religious society. This, they argue, has exacerbated tensions between Hindus and Muslims, contributing to the country's partition.
• Aurobindo's Vision: Defenders of Aurobindo argue that his ideas on nationalism and human unity are rooted in the Hindu Sanatana Dharma, which he interprets as an open and universal philosophy. His vision of nationalism reflects a spiritual approach to politics, where political processes are seen as part of broader spiritual development.
• India's Spiritual Role: Aurobindo viewed Indian independence as a crucial step for the country to fulfill its role as a spiritual guide for humanity. He believed that this role could only be realized through the teachings of the Hindu religion.
• Inclusive Nationalism: Aurobindo's concept of nationalism emphasizes inclusivity, arguing that all sections of society, including tribals and communities outside of Hindu civilization, should be part of the national independence process. His followers assert that spiritual nationalism, as envisioned by Aurobindo, is inclusive and excludes no one.

Emphasis on Political Issues

Critics' View on Aurobindo's Focus:

• Critics argue that Aurobindo overlooked the importance of social reform, which they believe was more urgent at the time.

Radicals' Defense:

• The radicals defended their stance by emphasizing the need to prioritize national independence over social reform, given the circumstances of the time.
• While they acknowledged the significance of social reform, they considered it secondary to the immediate goal of political freedom.

Aurobindo's Perspective:

• Aurobindo was clear in his belief that political freedom was essential for the nation’s survival.
• He argued that attempting social, educational, or industrial reforms without first achieving political freedom was misguided and ineffective.
• Aurobindo's stance highlighted the idea that political freedom was the foundation upon which all other reforms could be built.

Sri Aurobindo: An AnarchistITerrorist

Aurobindo's Advocacy of Force and Violence:

• Critics label Aurobindo as an anarchist and terrorist due to his support for violent means against foreign rule.
• However, Aurobindo was neither an anarchist nor a terrorist. While he did not morally oppose violence, he rejected blind terrorism against individuals, distinguishing his approach from that of a violent anarchist.
• Aurobindo envisioned nations as cultural units within a broader framework of human unity at the spiritual level, making the accusation of anarchism unfounded.

Reaction to British Rule:

• Aurobindo's support for violent means and association with revolutionary groups was a response to the intolerant and uncivilized behavior of the British rulers.
• His reaction was fueled by British policies, the partition of Bengal, and the brutal exploitation of India, reflecting the emotional patriotism of the time.
• For Aurobindo, the ends justified the means, regardless of the methods used.

Recognition of Strategy Limitations:

• Aurobindo later recognized the limitations of his initial strategy.
• He acknowledged that moral standards are relative and cannot be considered universal.
• While he believed violence was best avoided, he also accepted that it could not be completely prohibited or avoided in certain circumstances.