Sri Aurobindo: His Life and Yoga

1

THE ADVENT

Sri Aurobindo was born at the dawn of 15 August 1872 in the metropolis of Calcutta at 8 Theatre Road (presently known as 8 Shakespeare Sarani). He was the third son of his parents. His father, Dr. Krishnadhan Ghose, was a renowned personality and his mother, Swarnalata, was the versatile and graceful daughter of Rishi (seer) Rajnarayan Bose, an erudite scholar, a well-known patriot, and a gem of a man.

Dr. Krishnadhan Ghose was a staunch antagonist of superstitions. That is why, despite being a Hindu, he married the daughter of Rishi Rajnarayan Bose, an adherent of the Brahmo Samaj, defying the social customs of his time. Similarly, he set out for England to study medicine disregarding the diktat of the society of that era in regard to sea voyages. Krishnadhan was a descendent of the Ghose family living in the illustrious village of Konnagore, bordering Calcutta. Every Bengali knows what a pride of place the district of Hooghly occupies in the cultural history of Bengal. Indeed, this tiny district has given birth to a host of great men, spiritual seekers, intellectuals, litterateurs, and social reformers.

Dr. Krishnadhan, however, got rid of his attachment towards Konnagore through a flick of fate. When he came back from England, the orthodox Hindu society of Konnagore, in conformity with the existing social practice, enjoined him to go through the ceremony of prāyaschitta (प्रायश्चित) or purification for having crossed the black waters and having sojourned in an alien land. The ultra-progressive Krishnadhan preferred leaving Konnagore for good rather than conforming to this superstitious custom. Much later, Sri Aurobindo set foot on Konnagore twice with a view to attending certain sessions of political parleys. His Uttarpara speech has rendered Uttarpara historically famous. Chinsurah, the town of Hooghly, and Chandernagore have also had his darshan. Be that as it may, after his return from England, Dr. Krishnadhan sold his ancestral home for a song to a certain Brahmin in order to keep his promise, though there were many willing to pay him more for the house and the landed property. But as he had given his word to the Brahmin, he did not pay attention to the profit or loss arising out of the deal.

Dr. Krishnadhan on one hand loved Europeanism or the Western way of life and on the other hand he was very close to the people of India. It is due to this love for Europeanism that his three sons had to start living abroad from their very childhood. In contrast, his heart was so full of affection and compassion that he would appear to the people as Narayana (the deliverer Lord Vishnu), a friend of the poor. He was a civil surgeon and in those days, the status of the civil surgeons was equivalent to that of the high-level functionaries of the districts. In other words, only a few civil surgeons had contact with the people in general; further, most of the people would not even dare to approach them. But Krishnadhan was an affable helper to the needy. Let alone allowing them to pay for his visit, he used to give them money from his own pocket for their medicines and diet. As a consequence, whenever Krishnadhan got transferred from a town, the people living there would lament for having lost a kind-hearted friend. In the towns of Rangpur and Khulna (now in Bangladesh), Dr. Krishnadhan is spoken about with reverence even today. Sri Aurobindo, as a child, had once visited the town of Khulna. But even before his achievements became widely known, every educated and cultured family of Bengal was aware of the generosity and the kindness of Dr. Krishnadhan.

And what wonderful affection Dr. Krishnadhan had towards his family! He went to London along with his wife and all his children to arrange for the education of his three sons abroad. There, in the region of Norwood, was born Barindra Kumar, the revolutionary leader of the fiery epoch, famed all over India, and the youngest son of Krishnadhan. But immediately after that, a family disaster set in as Sri Aurobindo’s mother was affected by an incurable disease. Swarnalata came to stay with her father Rajnarayan at Deoghar (now in Jharkhand). Their fourth child, Sarojini, and the fifth child, Barindra Kumar, lived for some time with their ailing mother, but afterwards, Krishnadhan brought them to live with him. So, it was Krishnadhan who acted at once as their father and mother.

Benoy Bhushan, Mano Mohan, and Aurobindo—the three sons living abroad, got very little taste of direct affection from their parents. They were being brought up in a different atmosphere—the little care and affection they received was from foreigners. The paternal heart of Krishnadhan was brimming with the hope that his three sons were being well-educated; therefore, he remained satisfied with whatever arrangements he could make for their subsistence and all of his love and affection he used to pour on his infant daughter Sarojini, and son Barindra.

A letter written by Dr. Krishnadhan to his eldest brotherin-law Jogendranath has been published some time ago in a weekly magazine from Calcutta.⁷ A perusal of this letter reveals the notion Dr. Krishnadhan had of his three sons staying abroad. The letter was written on 2 December 1890 from Khulna. The letter is long but its contents are wonderful. A part of it has been quoted below:

The two maxims I have followed in life, and they have been my ethics and religion, i.e. to improve my species by giving to the world children of a better breed of your own and to improve the children of those who have not the power of doing it themselves. That is what I call devotion—not attained by empty prayers which mean inaction and worship of a god of your own creation. A real God is God’s creation, and when I worship that by action I worship Him. It is easy to propound a plausible theory but it is difficult to act in a world where you are hampered by stupid public opinion and stereotyped notions of religion and morality. My life’s mission has been to fight against all these stereotyped notions.

If we evaluate in depth the lines above, some prominent features of his character will come to light, and we will see that the aspiration for the divine that lay latent in him as a seed has developed into a giant tree in the self of Sri Aurobindo.

The fundamental aim of Dr. Krishnadhan’s life was the uplift of the human race over generations. The aim of Sri Aurobindo’s sadhana is to make man ascend to a higher level of existence and he believes that the time had come for the divine birth of the human race. Dr. Krishnadhan has personally expressed his joyfulness, thus: …the three sons I have produced, I have made giants of them.

Dr. Krishnadhan regards good action as the true devotion to the Divine. In Sri Aurobindo’s sadhana, the yoga through work (karma yoga) occupies the foremost place. His father, Krishnadhan, has rightly said that most of the people consider themselves blessed while praying for material things and worshipping the God of their own creation; his ideal was to adore God in reality, that is, through action. His son Aurobindo, not being satisfied with the formal dharma, surrendered his whole life to the seeking of the Divine. And as his father Krishnadhan has said, The truth—God is God’s creation, likewise his son Aurobindo seeks the Divine Presence, Union, and the Divine Abode (सामीप्य, सायुज्य, सालोक्य) that is Absolute Brahman (ब्र्हमैवकेवलमू). Not only that, Sri Aurobindo has shown that the worship of the divine attains its perfection also through action or through external means.

What is more, the watchword or the Weltanschauung of the father Krishnadhan, was to fight against the traditionalism in morality and religion; the goal of Aurobindo, the son, is to realise the eternal and infinite self of Brahman which is beyond the highest faith and the highest principle—dharma and to acquire that, one has to abandon all formal dharmas.

It is unclear whether Sri Aurobindo had seen this wonderful letter (of his father) before it came out in the printed form, but we are overwhelmed by this wonderful inner connection of the souls between father and son. What a great expectation the father had regarding the future of his sons! He writes to his brother-in-law: I may not, but you will live to be proud of three of your nephews who will adorn your country and light up your name.

After this wonderful prophecy, he further says,

Who knows what achievement the next generation will make, and if I can make my three sons the forerunner in this achievement, what more can I hope in my lifetime.

Apropos to this, his separate comments on his three sons: "…Beno (Benoy Bhushan) will be (like) his ‘father’ in every sphere of activity—self-sacrificing, but his sphere of action will be limited. Mano (Mano Mohan) will combine the feelings of his father, the grand aspiration of a cosmopolitan spirit that hates and abhors all narrowness. And in him the poetic talent of his famous grandfather Rajnarayan Bose will be evident."

Thereafter, regarding Sri Aurobindo he writes: Auro (Aurobindo), I hope, will yet glorify the country by a brilliant administration and organisation; I shall not live to see this; if you live do remember this letter.

Subsequently, the father has expressed his great delight on the attainments and scholarship of his son Aurobindo. He further narrates how Oscar Browning, the successful son of the celebrated English poet, Robert Browning, in a tea party of the professors, showered unstinted encomium on the exceptional scholarship of Sri Aurobindo.⁸ Unfortunately, Krishnadhan did not live long enough to see the success achieved by his three sons. Erroneous news came to him which stated that the ship in which Sri Aurobindo was returning to his motherland had sunk. Shocked beyond measure, he took to his bed and breathed his last prematurely. However, Sri Aurobindo had boarded the next ship to India and not the ill-fated one that sank.

The prediction of the father about his three sons proved true in course of time. The eldest son, Benoy Bhushan, was appointed in the Royal Court of Cooch Behar State. His field of activity was, however, limited. Mano Mohan, the second son, became a professor of English at the Presidency College, Calcutta, and not only the Indians but also the English scholars were charmed by the effulgent fragrance of his poetic genius. All the brothers were of quiet disposition, serene in nature and endowed with a sweet temper. Those in contact with Mano Mohan spoke of him with emotion. The minds of so many students have also been kindled by the light of his erudition.

And Auro—the genius of Sri Aurobindo, flowing like a stream that originates from the mountain cave, meandered in the beginning in a narrow space but with tremendous current, turned subsequently into a huge river. That river is now linked to the ocean. Only after a year of his returning from England, the glory of his genius began to shine on the auspicious firmament of India like the mid-day sun.

Krishnadhan had anticipated that his third son would earn fame and glorify the country by a brilliant administration and organisation. Perhaps he had thought that Sri Aurobindo would join the civil service and, thereafter, attain higher offices in the government; he would then organise effectively and efficiently the administration of this country. It is true that this expectation of the father has not been fulfilled but the hint he gave has proved to be true in a novel way. We will discuss in later chapters about the extraordinary capacity that Sri Aurobindo had shown in turning the tide of the national movement. In his later life, he sought to establish a new consciousness in human nature. When we discuss Integral Yoga, we will see how we have to ascend step by step in order to transform our nature without evading or eschewing any of its tiny details. And what a wonderful fare Sri Aurobindo has provided for us in the form of each of these steps! It is at once a yogic proficiency and skilfulness at work. Was Krishnadhan alluding to this?

Rishi Rajnarayan, the maternal grandfather of Sri Aurobindo, was renowned all over India. Bengal was known to have had a galaxy of great persons; Rishi Rajnarayan was one of the prominent personalities. The Bengalis still carry in their heart the memory of the sweetness of his character. Rajnarayan is said to be the grandfather of the freedom movement of our country, the Bhagirath⁹ (the king who invoked the holy River Ganga to come down from the heaven and flow into the lives of the humans on Earth) of the Congress, our national political party. He brought our nation back to her own self and initiated her with a new culture. The portrayal of Rajnarayan made by poet Rabindranath Tagore thoroughly reveals the striking traits of his character. We quote here a few lines from his writings:

When I first met Rajnarayan babu, I was not old enough to appreciate his many-sidedness. In him were combined many opposites. In spite of his hoary hair and beard, he was as young as the youngest of us, his venerable exterior serving only as a white mantle for keeping his youth perpetually fresh. Even the colossus of his erudition had not been able to do him any damage, for he was still a simple man. Towards the end of his life the incessant flow of his hearty laughter suffered no hindrances neither from the gravity of age, nor ill-health, nor domestic affliction, nor profundity of thought, nor variety of knowledge, all of which could not stop the flow of his cheerful laughter.

He had completely surrendered his life and family at the feet of the Divine and at the same time for the improvement of the country he was constantly engaged in planning all possible and impossible tasks that there is end to that. He had been a favourite student of Richardson and brought up in an atmosphere of the English schools, nevertheless he entered lovingly and devotedly into the realms of Bengali language and literature, pushing aside the obstacles of unfamiliarity due to his early English education. Though the meekest of a man, he was full of fire which flamed its fiercest in his patriotism, as though to burn to ashes the shortcomings and privation of his country. The two of his eye would light up in fire, heart enflamed, he would with great enthusiasm wave his hands and would sing chorus with us, without caring if his voice would be melodious or not,

...Thousand minds are bound in one single string,

Thousand lives are dedicated to one single aim.

There is no doubt that the memory of this god-loving, ever youthful, saintly life, radiant and sweet-smiling, unfazed by death or disease must be cherished and protected as a national treasure.¹⁰

The personal qualities of Rishi Rajnarayan Bose namely, his devotion to and wisdom of God, his erudition, patriotism, nationalism, and other noble qualities have acquired greater fulfilment as they manifested in the self of Sri Aurobindo. While Rishi Rajnarayan was alive, he did not get much of the company of Sri Aurobindo, but the divine character and scholarship of his grandson did fill his heart to the brim. Sri Aurobindo loved and venerated his maternal grandfather. Although Sri Aurobindo had never entertained any special relations with his kith and kin and he hardly wrote anything about anyone of his family, he was pained at the demise of Rishi Rajnarayan. He made his reverential offerings towards him through a poem written in English:

Transiit, non Periit¹¹

(My grandfather, Rajnarayan Bose, died September 1899)

Not in annihilation lost, nor given

To darkness art thou fled from us and light,

O strong and sentient spirit; no mere heaven

Of ancient joys, no silence eremite

Received thee; but the omnipresent thought

Of which thou wast a part and earthly hour,

Took back its gift. Into that splendour caught

Thou hast not lost thy special brightness.

Power remains with thee and the old genial force

Unseen for blinding light, not darkly lurks

As when a sacred river in its course

Dives into ocean, there its strength abides

Not less because with vastness wed and works

Unnoticed in the grandeur of the tides.

(West Bengal has only recently taken the initiative in preserving the hallowed memory of Rishi Rajnarayan Bose in the village called Boral, his ancestral paternal dwelling place, situated in the vicinity of Calcutta.)

2

CHILDHOOD AND EDUCATION ABROAD

In 1879, when Sri Aurobindo was seven years old, Krishnadhan went to England to arrange for the education of his three children. Overly obsessed with anglicised culture, he did not give his children, even in matters of education, the least opportunity to become familiar with Indian culture. He sent his three sons to Loreto Convent in Darjeeling when they were very young (Aurobindo was only five years old then). As a consequence, Sri Aurobindo became a non-resident in his own land along with his two brothers.

In England, Krishnadhan placed his three sons with the Drewett family in Manchester. The two elder brothers began studying in the Grammar (primary) school of the city, but Sri Aurobindo was taught at home by the Drewett couple. Mr. Drewett was well-versed in Latin; hence, Sri Aurobindo in his very childhood got a good grounding in Latin from him.

After a few years, the Drewett couple migrated to Australia. Sri Aurobindo was sent to the famous Saint Paul’s School, London (1884). The headmaster of this school was an erudite scholar in Greek. He took it upon himself to teach Aurobindo Greek in the best possible manner. Sri Aurobindo was in Saint Paul’s school for five years. During the last three years he engaged himself in self-learning and finishing his school curriculum within a very short time. Thus, he plunged himself in the world of English and French literature and also started reading the history of Europe with utmost attention.

The stamp of his vast erudition on human civilisation, borne by some beautiful essays entitled The Ideal of Human Unity and The Psychology of the Social Evolution published in the Arya or the vision of a wonderful creative world that we find from his various articles on art and literature, are the nectareous products of this profound self-learning. The Europeanism of Krishnadhan thus provided an opportunity for Sri Aurobindo’s life to attain perfection; as a matter of fact, from his very childhood he was acquainted deeply with Western civilisation and culture; the quintessence of the Western science and philosophy were also fully grasped. In later years, we find the wonderful synthesis of the Western knowledge and the Eastern wisdom in his writings on the life of man or on the mystery of the universe—in his book The Life Divine, the new Veda of our age. All this is the outcome of his close contact with the Western culture and civilisation. Also, due to his comprehensive and multi-faceted scholarship it was possible for Sri Aurobindo to realise and make the people of the world understand the boundary of the knowledge of the Occident, its causes of failure and the wealth of the Oriental wisdom.

Another thing that merits attention is that despite his vast erudition, Sri Aurobindo was never anxious for a career or success in life. The proof of this is his profound scholarship by self-learning, the object of which was to analyse everything in depth and not merely to succeed in the examinations. If we review the whole of Sri Aurobindo’s life, we will find that he never did anything for his own sake—his sight was always riveted as though to some distant goal attaining which, "all would drink in perpetuity with deep joy from the fountain of