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Part One
Section One
Sri Aurobindo: A Life Sketch
Sri Aurobindo was born in Calcutta on August 15, 1872. In 1879, at the age of seven, he was taken with his two elder brothers to England for education and lived there for fourteen years. Brought up at first in an English family at Manchester, he joined St. Paul's School in London in [1884]1 and in 1890 went from it with a senior classical scholarship to King's College, Cambridge, where he studied for two years. In 1890 he passed also the open competition for the Indian Civil Service, but at the end of two years of probation failed to present himself at the riding examination and was disqualified for the Service. At this time the Gaekwar of Baroda was in London. Aurobindo saw him, obtained an appointment in the Baroda Service and left England in [January],2 1893. Sri Aurobindo passed thirteen years, from 1893 to 1906, in the Baroda Service, first in the Revenue Department and in secretariat work for the Maharaja, afterwards as Professor of English and, finally, Vice-Principal in the Baroda College. These were years of self-culture, of literary activity — for much of the poetry afterwards published from Pondicherry was written at this time — and of preparation for his future work. In England he had received, according to his father's express instructions, an entirely occidental education without any contact with the culture of India and the East.3 At Baroda he made up the deficiency, learned Sanskrit and several modern Indian languages,
1 MS 1885. See Table 1, page 565. — Ed. 2 MS February. See Table 1, page 565. — Ed. 3 It may be observed that Sri Aurobindo's education in England gave him a wide introduction to the culture of ancient, of mediaeval and of modern Europe. He was a brilliant scholar in Greek and Latin. He had learned French from his childhood in Manchester and studied for himself German and Italian sufficiently to read Goethe and Dante in the original tongues. (He passed the Tripos in Cambridge in the first division and obtained record marks in Greek and Latin in the examination for the Indian Civil Service.) [Sri Aurobindo's note; see pages 12 13.]
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assimilated the spirit of Indian civilisation and its forms past and present. A great part of the last years of this period was spent on leave in silent political activity, for he was debarred from public action by his position at Baroda. The outbreak of the agitation against the partition of Bengal in 1905 gave him the opportunity to give up the Baroda Service and join openly in the political movement. He left Baroda in 1906 and went to Calcutta as Principal of the newly-founded Bengal National College. The political action of Sri Aurobindo covered eight years, from 1902 to 1910. During the first half of this period he worked behind the scenes, preparing with other co-workers the beginnings of the Swadeshi (Indian Sinn Fein) movement, till the agitation in Bengal furnished an opening for the public initiation of a more forward and direct political action than the moderate reformism which had till then been the creed of the Indian National Congress. In 1906 Sri Aurobindo came to Bengal with this purpose and joined the New Party, an advanced section small in numbers and not yet strong in influence, which had been recently formed in the Congress. The political theory of this party was a rather vague gospel of Non-cooperation; in action it had not yet gone farther than some ineffective clashes with the Moderate leaders at the annual Congress assembly behind the veil of secrecy of the "Subjects Committee". Sri Aurobindo persuaded its chiefs in Bengal to come forward publicly as an All-India party with a definite and challenging programme, putting forward Tilak, the popular Maratha leader at its head, and to attack the then dominant Moderate (Reformist or Liberal) oligarchy of veteran politicians and capture from them the Congress and the country. This was the origin of the historic struggle between the Moderates and the Nationalists (called by their opponents Extremists) which in two years changed altogether the face of Indian politics. The new-born Nationalist party put forward Swaraj (independence) as its goal as against the far-off Moderate hope of
Page – 6 colonial self-government to be realised at a distant date of a century or two by a slow progress of reform; it proposed as its means of execution a programme which resembled in spirit, though not in its details, the policy of Sinn Fein developed some years later and carried to a successful issue in Ireland. The principle of this new policy was self-help; it aimed on one side at an effective organisation of the forces of the nation and on the other professed a complete non-cooperation with the Government. Boycott of British and foreign goods and the fostering of Swadeshi industries to replace them, boycott of British law courts and the foundation of a system of Arbitration courts in their stead, boycott of Government universities and colleges and the creation of a network of National colleges and schools, the formation of societies of young men which would do the work of police and defence and, wherever necessary, a policy of passive resistance were among the immediate items of the programme. Sri Aurobindo hoped to capture the Congress and make it the directing centre of an organised national action, an informal State within the State, which would carry on the struggle for freedom till it was won. He persuaded the party to take up and finance as its recognised organ the newly-founded daily paper, Bande Mataram, of which he was at the time acting editor. The Bande Mataram, whose policy from the beginning of 1907 till its abrupt winding up in 1908 when Aurobindo was in prison was wholly directed by him, circulated almost immediately all over India. During its brief but momentous existence it changed the political thought of India which has ever since preserved fundamentally, even amidst its later developments, the stamp then imparted to it. But the struggle initiated on these lines, though vehement and eventful and full of importance for the future, did not last long at the time; for the country was still unripe for so bold a programme. Sri Aurobindo was prosecuted for sedition in 1907 and acquitted. Up till now an organiser and writer, he was obliged by this event and by the imprisonment or disappearance of other leaders to come forward as the acknowledged head of the party in Bengal and to appear on the platform for the first time as a
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speaker. He presided over the Nationalist Conference at Surat in 1907 where in the forceful clash of two equal parties the Congress was broken to pieces. In May, 1908, he was arrested in the Alipur Conspiracy Case as implicated in the doings of the revolutionary group led by his brother Barindra; but no evidence of any value could be established against him and in this case too he was acquitted. After a detention of one year as undertrial prisoner in the Alipur Jail, he came out in May, 1909, to find the party organisation broken, its leaders scattered by imprisonment, deportation or self-imposed exile and the party itself still existent but dumb and dispirited and incapable of any strenuous action. For almost a year he strove single-handed as the sole remaining leader of the Nationalists in India to revive the movement. He published at this time to aid his effort a weekly English paper, the Karmayogin, and a Bengali weekly, the Dharma. But at last he was compelled to recognise that the nation was not yet sufficiently trained to carry out his policy and programme. For a time he thought that the necessary training must first be given through a less advanced Home Rule movement or an agitation of passive resistance of the kind created by Mahatma Gandhi in South Africa. But he saw that the hour of these movements had not come and that he himself was not their destined leader. Moreover, since his twelve months' detention in the Alipur Jail, which had been spent entirely in the practice of Yoga, his inner spiritual life was pressing upon him for an exclusive concentration. He resolved therefore to withdraw from the political field, at least for a time. In February, 1910, he withdrew to a secret retirement at Chandernagore and in the beginning of April sailed for Pondicherry in French India. A third prosecution was launched against him at this moment for a signed article in the Karmayogin; in his absence it was pressed against the printer of the paper who was convicted, but the conviction was quashed on appeal in the High Court of Calcutta. For the third time a prosecution against him had failed. Sri Aurobindo had left Bengal with some intention of returning to the political field under more favourable circumstances; but very soon the magnitude
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of the spiritual work he had taken up appeared to him and he saw that it would need the exclusive concentration of all his energies. Eventually he cut off connection with politics, refused repeatedly to accept the Presidentship of the National Congress and went into a complete retirement. During all his stay at Pondicherry from 1910 to the present moment4 he has remained more and more exclusively devoted to his spiritual work and his sadhana. In 1914 after four years of silent Yoga he began the publication of a philosophical monthly, the Arya. Most of his more important works, those published since in book form, the Isha Upanishad, the Essays on the Gita, and others not yet published, the Life Divine, the Synthesis of Yoga,5 appeared serially in the Arya. These works embodied much of the inner knowledge that had come to him in his practice of Yoga. Others were concerned with the spirit and significance of Indian civilisation and culture, the true meaning of the Vedas, the progress of human society, the nature and evolution of poetry, the possibility of the unification of the human race. At this time also he began to publish his poems, both those written in England and at Baroda and those, fewer in number, added during his period of political activity and in the first years of his residence at Pondicherry. The Arya ceased publication in 1921 after six years and a half of uninterrupted appearance. Sri Aurobindo lived at first in retirement at Pondicherry with four or five disciples. Afterwards more and yet more began to come to him to follow his spiritual path and the number became so large that a community of sadhaks had to be formed for the maintenance and collective guidance of those who had left everything behind for the sake of a higher life. This was the foundation of the Sri Aurobindo Ashram which has less been created than grown around him as its centre. Sri Aurobindo began his practice of Yoga in 1905. At first gathering into it the essential elements of spiritual experience
4 This "Life Sketch" was written in 1930 and published in 1937. Sri Aurobindo's retirement lasted until his passing in December 1950. — Ed. 5 These two works, and many others, have since been published in book form. — Ed. 10
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that are gained by the paths of divine communion and spiritual realisation followed till now in India, he passed on in search of a more complete experience uniting and harmonising the two ends of existence, Spirit and Matter. Most ways of Yoga are paths to the Beyond leading to the Spirit and, in the end, away from life; Sri Aurobindo's rises to the Spirit to redescend with its gains bringing the light and power and bliss of the Spirit into life to transform it. Man's present existence in the material world is in this view or vision of things a life in the Ignorance with the Inconscient at its base, but even in its darkness and nescience there are involved the presence and possibilities of the Divine. The created world is not a mistake or a vanity and illusion to be cast aside by the soul returning to heaven or Nirvana, but the scene of a spiritual evolution by which out of this material Inconscience is to be manifested progressively the Divine Consciousness in things. Mind is the highest term yet reached in the evolution, but it is not the highest of which it is capable. There is above it a Supermind or eternal Truth-consciousness which is in its nature the self-aware and self-determining light and power of a Divine Knowledge. Mind is an ignorance seeking after Truth, but this is a self-existent Knowledge harmoniously manifesting the play of its forms and forces. It is only by the descent of this supermind that the perfection dreamed of by all that is highest in humanity can come. It is possible by opening to a greater divine consciousness to rise to this power of light and bliss, discover one's true self, remain in constant union with the Divine and bring down the supramental Force for the transformation of mind and life and body. To realise this possibility has been the dynamic aim of Sri Aurobindo's Yoga.
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APPENDIX
Letters on "Sri Aurobindo: A Life Sketch"
[1]
I understand from Ratikanto Nag that you have very nearly finished reading through my manuscript.
I have read through most of the MS. — but the narrative portion of the account of my life is full of inaccuracies of fact. I hope to write about this shortly. 1928
[2]
I do not know where you got the facts in your account of my life; but after starting to correct it I had to give up the attempt in despair. It is chock-full of errors and inaccuracies: this cannot be published. As for the account of my spiritual experience, I mean of the Bombay affair, somebody must have inflicted on you a humorous caricature of it. This too cannot go. The best will be to omit all account or narrative and say — at not too much length, I would suggest — what you think it necessary to say about me. 16 March 1930
[3]
I see that you have persisted in giving a biography — is it really necessary or useful? The attempt is bound to be a failure, because neither you nor anyone else knows anything at all of my life; it has not been on the surface for man to see. You have given a sort of account of my political action, but the impression it makes on me and would make, I believe, on your public is that of a fiery idealist rushing furiously at an impossible aim (knocking his head against a stone wall, which is not a very sensible proceeding) without any grasp on realities
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and without any intelligible political method or plan of action. The practical peoples of the West could hardly be well impressed by such a picture and it would make them suspect that, probably, my yoga was a thing of the same type! 25 March 1930 [4]
No, certainly not.1 If you gave my name, it would be as if I were advertising myself in your book. I did not care to have anything of the kind written, as I told you, because I do not think these things are of any importance. I merely wrote, in the end, a brief summary of the most outward facts, nothing inward or personal, because I have seen that many legends and distortions are afloat, and this will at least put things in the straight line. If you like, you can mention that it is a brief statement of the principal facts of Sri Aurobindo's public life from an authoritative source. Necessarily I have mentioned only salient facts, leaving out all mere details. As for an estimate of myself I have given none. In my view, a man's value does not depend on what he learns or his position or fame or what he does, but on what he is and inwardly becomes, and of that I have said nothing. I do not want to alter what I have written. If you like you can put a note of your own to the "occidental education" stating that it included Greek and Latin and two or three modern languages, but I do not myself see the necessity of it or the importance. June 1930 [5]
I would prefer another form more in keeping with the tone of the text, — eg "It may be observed that Sri Aurobindo's education in England gave him a wide introduction to the culture of ancient, of mediaeval and of modern Europe. He was a brilliant scholar
1 The question was whether the correspondent could publish the "Life Sketch" over Sri Aurobindo's signature. — Ed.
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in Greek and Latin, | passed the Tripos in Cambridge in the first division, obtained record marks in Greek and Latin in the examination for the Indian Civil Service |. He had learned French from his childhood in Manchester and studied for himself Italian and German sufficiently to read Dante and Goethe in the original tongue."2 I have left the detail about the Tripos and the record marks, though I do not find these trifles in place here; the note would read much better with the omission of the part between the vertical lines. (But what is Beachcroft doing here? He butts in in such a vast and spreading parenthesis that he seems to be one of "these ancient languages" and in him too, perhaps, I got record marks! Besides, any ingenious reader would deduce from his presence in your note that he acquitted me out of fellow-feeling over the two "examinations" and out of university camaraderie, — which was far from being the case. I met him only in the I.C.S classes and at the I.C.S examinations and we never exchanged two words together. If any extralegal consideration came in subconsciously in the acquittal, it must have been his admiration for my prose style to which he gave fervent expression in his judgment. Don't drag him in like this — let him rest in peace in his grave.) 27 June 1930
2 The passage within inverted commas is Sri Aurobindo's correction of a note that had been submitted to him by the correspondent. The final version of the note appears as footnote 3 on pages 5 6. — Ed.
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