Saturday, September 05, 2026

Sri Aurobindo's contributions to post-Enlightenment modernity

 Collated by Tusar Nath Mohapatra

Sri Aurobindo‟ s Poetry as The Imprint of Mighty Imagination and Philosophical Contemplation: An Appraisal

C Ramya - DYNAMICS OF LANGUAGE, LITERATURE & …, 2020 - academia.edu
It is out and out true and acceptable that Sri Aurobindo had always been dedicated to his … Aurobindo stayed in England for nearly 14 years from 1879 to 1892. Aurobindo was to study at …

Sri Aurobindo‟ s Poetry as The Imprint of Mighty Imagination and Philosophical Contemplation: An Appraisal

C Ramya

DYNAMICS OF LANGUAGE, LITERATURE & COMMUNICATION 51, 2020

It is out and out true and acceptable that Sri Aurobindo had always been dedicated to his country and his nation. The rebellious period of his life, between his childhood days and youth is said to have proved itself to be a blessing for this country. His writings are, no doubt, found to be proving favourable for mankind. He was born at a time when the British government was at the peak of its splendor on one side and on the other, the people of India were desperately trying to break the shackles of British Slavery and one after the other, were giving up their lives for it. After giving his children education in Darjeeling for some time, his father Dr. Krishnan Dhan Ghose took his wife and children to England. Aurobindo stayed in England for nearly 14 years from 1879 to 1892. Aurobindo was to study at home only because he was underage for admission into school for studies. It became easy for him to study and read at home a number of books like the Bible, the works of Shelley, Shakespeare, Keats etc.

The Origin and Nature of Speech in Abhinavagupta and Sri Aurobindo

M Masi - philarchive.org
The paper delves into the nature and origin of ideas, words, meanings, and language from the perspective of Indian mystics and philosophers Abhinavagupta and Sri Aurobindo. We …

The Origin and Nature of Speech in Abhinavagupta and Sri Aurobindo

Marco Masi

The paper delves into the nature and origin of ideas, words, meanings, and language from the perspective of Indian mystics and philosophers Abhinavagupta and Sri Aurobindo. We begin with the Eastern viewpoint, commencing with the Vedic interpretation, in which the origin of all speech lies in the transcendent sound, known as the ‘Word’. Abhinavagupta delineates the genesis of words as a four-level process within consciousness, where mystic sounds gradually acquire concreteness in the form of human language. Sri Aurobindo extends this insight by recognizing that all words stem from mind-impressions elicited by seed-sounds bearing psychological qualities. Moreover, according to Sri Aurobindo, the universe and its natural phenomena represent the expression of a creative transcendental Real-Idea, which serves as the foundation for all meanings, signs, words, and human language and Nature itself. Language, therefore, becomes an instrument for the expression of divine consciousness in manifestation. This comprehensive perspective transcends the confines of language philosophy, expanding into a universal spiritual outlook. Finally, it is shown how the integration of Western and Eastern philosophies reconciles many apparent inconsistencies within modern philosophy and science (especially in the philosophy of language, cognitive sciences, neuroscience, and AI.) This integral perspective surpasses a naturalistic viewpoint, providing a synthetic framework that unifies the diverse East-West philosophical positions.

Sri Aurobindo, Enlightenment, and the Bengal Renaissance: A Discourse on Evolution of Consciousness

D Banerji - … Philosophy of Sri Aurobindo: Indian Philosophy and …, 2020 - books.google.com
… Chandra and Sri Aurobindo, for example. If we look at the origins of Sri Aurobindo’s yoga in … place both Krishna and Kali have in it (Sri Aurobindo 2001, 23); and decades later, we find …

Sri Aurobindo, Enlightenment, and the Bengal Renaissance: A Discourse on Evolution of Consciousness

Debashish Banerji

The Philosophy of Sri Aurobindo: Indian Philosophy and Yoga in the Contemporary World, 33, 2020

The philosopher Martin Heidegger and others following in his wake have seen our age, the “modern age,” as one which is characterized by a peculiarly technical mode of being with the post-Renaissance phenomenon of the Enlightenment as its founding event (Heidegger 1977). The Enlightenment can be seen as providing the ideaforces, leading to consequences in the life-world, that we know today as Modernity. In a consideration of Modernity, as it pertains to India, it is necessary to turn to the Enlightenment and isolate its master ideas in order to see how they have impacted our times and the responses they were met with in Calcutta, the earliest “modern” city of India from the nineteenth century, moving into the turn of the twentieth century. In particular, in this chapter, I will examine the contributions of Sri Aurobindo to an Indian response to post-Enlightenment modernity and how his critique illuminates some of the fundamental problems and phenomena of our times and moves toward possible solutions.

Sri Aurobindo and the mother: Glimpses of their experiments, experiences, and realisations

K Joshi - 1989 - books.google.com
… Original works of Sri Aurobindo and The Mother, which number over sixty, provide a … and major curves of the graph of the great story of Sri Aurobindo's and Mother's labour and …

Sri Aurobindo and the mother: Glimpses of their experiments, experiences, and realisations
Kireet Joshi
Motilal Banarsidass Publishing House, 1989
Aryadeva's Catuhsataka, along with the work of Nagarjuna, provided the philosophical basis for much of subsequent Mahayana Buddhism. Like Nagarjuna's Mulamadhyamakakarikas, it too was commented upon by Vijnanavada, or Idealist, thinkers as well as by those of the Madhyamaka, or Middle Way school. Thus the Catuhsataka was interpreted in very different, and yet philoslophically rich, fashioned by its sixth century commentators, Dharmapala and Candrakirti: the former saw it as only refuting ascriptions of imagined natures (parikalpitasvabhava) to phenomena while leaving real natures untouched; the latter interpreted Aryadeva's work as a thorough going rejection of all real intrinsic natures (svabhava) whatsoever. Tom Tillemans, in this reprint of his 1990 doctoral thesis, takes up the key themes in Dharmapala's and Candrakirti's philosophies and translates two chapters from their respective works on Catuhsataka. Both commentaries had a strong influence on subsequent Buddhism: Candrakirti's was important for Tibetan developments; Dharmapala's played a formative role in the increasingly marked differentiation between Vijnanavada and Madhyamaka philosophies.

Evolution with harmony: Integral yoga and its transformational potential in the philosophy of Sri Aurobindo

N Kumar - Reading Sri Aurobindo: Metaphysics, Ethics and …, 2022 - Springer
… Although the philosophy of Integral Yoga matured during Aurobindo… By Integral Yoga Sri Aurobindo aimed at a complete … by a necessary harmony that Aurobindo visualized between the …

Evolution with harmony: Integral yoga and its transformational potential in the philosophy of Sri Aurobindo

Nishant Kumar

Reading Sri Aurobindo: Metaphysics, Ethics and Spirituality, 105-117, 2022

Although the philosophy of Integral Yoga matured during Aurobindo’s retirement from politics and his relocation to Pondicherry, it could be viewed as an evolution from his earlier phase of life as a revolutionary nationalist as in both phases his philosophy was governed by a sensitivity towards the harmony between individual liberation and social unity. As a revolutionary nationalist thinker, his vision of unity and oneness epitomized in the ideal of the nation, whereas in the post-Alipore phase, it was elevated to a search for universalized human experience, thereby propagating a constructive ideal of spiritual oneness of all humanity or sarvamukti. During his later days, he advocated Integral Yoga as a means for self-liberation and self-perfection through a process of evolution of consciousness. By Integral Yoga Sri Aurobindo aimed at a complete transformation of human nature through three stages of transformation: pshychic, spiritual and supramental—to raise human consciousness to the level of ‘divine gnostic consciousness’, which he called the supermind. This evolution was complimented by a necessary harmony that Aurobindo visualized between the temporal and the transcendental reality, along with the harmony between individual’s quest for liberation and its collective experience, and the harmony between different paths of yoga. So evolution with harmony represents the central tenet in Aurobindo’s ideation of transformation achieved through Integral Yoga.

Roots Branches and seeds: The Teachings of Swami Vivekananda and Sri Aurobindo examined in the light of Indian tradition colonial nodernity, and one another

P Heehs - 2019 - academia.edu
… of Vivekananda and Aurobindo to nationalist thought, and will … ways that Vivekananda and Aurobindo took aspects of the … I will examine Vivekananda’s and Aurobindo’s spiritual roots, …
Roots Branches and seeds: The Teachings of Swami Vivekananda and Sri Aurobindo examined in the light of Indian tradition colonial nodernity, and one another
Peter Heehs
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. My aim, I wish to stress, is not to determine the ranking of the Premier Yogi League, but to place these extraordinary individuals in the intellectual and cultural history of late nineteenth and early twentieth century India.
Vivekananda was born in Calcutta in 1863, Aurobindo in the same city in 1872. That’sa difference of only nine years, although the two seem to belong almost to different generations. There are two reasons for this trick of historical optics: First, Vivekananda’s public work was over before Aurobindo’s began; second, the watershed year of 1905 seems to us to separate the history of late colonial Bengal into pre and post-swadeshi eras, with Vivekananda falling on one side and Aurobindo on the other. The contrast between the two is especially marked when we look at their ideas on national regeneration. Vivekananda saw his work primarily as man-making within a spiritual framework, and he took no part in the nascent national movement. 1 Aurobindo played an active role in revolutionary organization and Congress politics between 1902 and 1910, but after that he too came to conceive his work primarily in spiritual terms.

Radar

Savitri Era Religious Fraternity
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Monday, August 31, 2026

Worldly prosperity and the joys of everyday life

 Collated by Tusar Nath Mohapatra

Hinduism and the caste system

Amal Kiran (born K.D. Sethna, a Parsi-Zoroastrian) was a disciple of Sri Aurobindo.  He wrote the following article in response to Dr Ambedkar's embrace of Buddhism.   This article was approved by Sri Aurobindo and was first published in the Mother India magazine on May 27, 1950.  It is worth … Continue reading →

Evolution of human nature

While other religions lay down a set of commandments which must be uniformly followed by all human beings, Hinduism advises each soul to act based on his or her Swadharma(inner law).  This is a nice story by M.S. Srinivasan which illustrates this principle.  This story appeared in the recent … Continue reading →

2014 in review

The WordPress.com stats helper monkeys prepared a 2014 annual report for this blog. Here's an excerpt: The Louvre Museum has 8.5 million visitors per year. This blog was viewed about 210,000 times in 2014. If it were an exhibit at the Louvre Museum, it would take about 9 days for that many … Continue reading →

2013 in review

The WordPress.com stats helper monkeys prepared a 2013 annual report for this blog. Here's an excerpt: The Louvre Museum has 8.5 million visitors per year. This blog was viewed about 200,000 times in 2013. If it were an exhibit at the Louvre Museum, it would take about 9 days for that many … Continue reading →

The Grace is at work everywhere

Have you ever lamented - if only I had an easier job, a more spacious home, sagacious parents, compatible spouse, trustworthy friends, etc., I would be able to devote more effort to living spiritually and might even progress faster.  Driven by this desire for space and ease, we disdainfully ignore … Continue reading →

Sri Aurobindo on Nationalism

There are many secondary works which profess to explain Sri Aurobindo’s views on nationalism, but it is better to read what he himself said on the matter.  These are a few selections from the works of Sri Aurobindo on Nationalism. These pieces first appeared in the Karmayogin journal in 1909.  … Continue reading →
Radar

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SK SAKSENA
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Essays on Indian Philosophy

SHRI KRISHNA SAKSENA

UNIVERSITY OF HAWAII HONOLULU 1970 PRESS

Copyright © 1970 by University of Hawaii Press

Contents

The Story of Indian Philosophy

Basic Tenets of Indian Philosophy

Testimony in Indian Philosophy

Hinduism

Hinduism and Hindu Philosophy

The Jain Religion

Some Riddles in the Behavior of Gods and Sages in the

Epics and the Puranas

Autobiography of a Yogi

Jainism

Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy

The Nature of Buddhi according to Sankhya-Yoga

The Individual in Social Thought and Practice in India

Professor Zaehner and the Comparison of Religions

A Comparison between the Eastern and Western

Portraits of Man in Our Time

Essays on Indian Philosophy

The Story of Indian Philosophy

Indian philosophy is perhaps the earliest recorded thought of man. Its four thousand years of history embracing the multitudinous phases of intense enquiry cannot possibly be done justice in this chapter. Only a bird's-eye view of this vast panorama is possible in the following survey.

THE VEDAS

The Vedas (2500-2000 B. c.), which embody divine truths, are I believed to have been revealed to the 'fuper-consciousness of the seers. They represent the fountainhead of Hindu philosophical thought. Each of the four Vedas, Rig-Veda, Yajur- Veda, Stima- Veda and Atharva-Veda, has three main divisions: the Samhittis (sacred texts), the Brtihmanas (commentaries) and the Aranyakas (forest books). The Rig-Veda Samhitti is the oldest record of Hindu philosophical thought.

To begin with, man looks outside. His first thoughts therefore relate to the sequence of natural phenomena in which he sees the causes of vicissitudes of his everyday life. The early mantras (hymns), thus, contain an element of nature worship, in whicv. the various powers of nature such as fire (Agni) and wind (Vayu), which influence human life, are personified as gods, whom it is a man's duty to propitiate. Varuna and Indra are the chief among them, the former being conceived as a symbol of omniscience and righteousness. The gods being righteous are believed to uphold Rta, or the physical and moral order in the universe.

The relationship of man to gods who are conceived as originating and sustaining the world is one of utter dependence. Man, it is maintained, must lead a righteous life to please the gods who are good. In the Vedic religious thought the unreality of the universe is never suggested. In fact, worldly prosperity and the joys of everyday life are constantly stressed. Transmigration is not directly referred to though the soul is conceived as immortal.

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