NAME: -
JETHWA MONALI A.
SEM: - 1 M.A
SUBJECT: -
PAPER-4 INDIAN WRITIND IN ENGLISH
TOPIC: -
SIR AUROBINDO: THE RENAISSANCE IN INDIA
ESSAY-2
ROLL NO: -
23
SUBMITED: -
MAHARAJA KRISHNAKUMARSHINJI
BHAVNAGER UNIVERSITY
DEPT.OF.ENGLISH
→ SIR AUROBINDO: THE RENAISSANCE IN INDIA ESSAY:-2
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Sir
Aurobindo was born in Calcutta on 15thaugust1872.
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At
the age of 7 he was taken to England for education in 1890 went up to king’s
college Cambridge.
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He
stood in the first class and also passed the final examination for the civil service.
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He
was returning to India in 1893.
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He
worked for the 30 year in the Baroda as a professor in Baroda College.
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Sir
Aurobindo had begun the practice of yoga in 1905 in Baroda.
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In
1908 he had the 1st fundamental spiritual realizations.
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In
1910 withdrew from politics.
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In
1986 with the help of his spiritual collaborate, the mother, he founded the SIR
AUROBINDO Ashram.
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Among
his many writing are :-
1- THE LIFE DIVINE
2- THE SYNTHESIS OF YOGA
3- SAVITRI
“I SEE THAT
YOU HAVE PRESISTED IN GIVING ABIOGRAPHY-IS IT REALLY NECESSARY OR USEFUL? THE
ATTEMT 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 MEN TO SEE.”
THE
RENAISSANCE IN INDIA – 2:-
The process which has led up to the
renaissance now inevitable analyzed by both historically and logically into
three steps by which a transition is being managed a complex breaking reshaping
and new building with the final result yet discussed in prospect though here
and there the first based may have been already laid –a new age of an old
culture transformed not an affiliation of anew born civilization to one that is old and dead but a true
rebirth a renascence.
1.
The
first step was the reception of the European contact a radical reconsideration of a many of the prominent
elements and some revaluation denial of
the very principal of the old culture.
2.
The
second was a reaction of the Indian spirits upon the European influence
something is with a total denial of what it offered and a stressing both of the
essential and the strict letter of the national past, which yet masked a moment
of assimilation.
3.
The
third only now beginning or recently began is rather a process of a new
creation in which the spiritual power of the Indian mind remains supreme
recovers its truths accepts whatever it finds sound or true useful or
inevitable of the modern idea and form but so transmute in Indianises it so
absorb and so transform it entirely into itself that’s its foreign character disappear
and it became another harmonious element in the characteristic’s working of the
ancient Goddess, the Shakti of India mastering and taking possessions of the
modern influence no longer possessed or overcome by it.
Nothing in the many process of nature
whether she deals with men or with things comes by chance or accident or is a
really at the mercy of external causes. What things are inwardly determines the
course of even their most considerable changes and timeless India being what
she is, the complexity of these transitions was redestined and unavoidable. It
was impossible that she should take a rapid wholesale imprint of Western
motives and there forms and leave the ruling motives of her on past to
accommodate to the foreign change as best they could afterwards.
For Japan lives centrally in her
temperament and in her esthetic sense and there for she has always been rapidly
assimilative her strong temperamental persistence has been enough to preserves
her national stamp and her artistic vision a sufficient power to keep her
alive. But India lives centrally in the spirit with less buoyancy and vivacity and
therefore with a less ready adaptiveness of creations but a greater, more
brooding depth and from its profound inwardness to modify or remolds the more
outward part of her life. And until that has been done exposition completed the
power of remolding determined, she cannot yet move forward with an easier step
on the new way she is taking. From the complicity of the movement all the
difficulty of the problem she has to face and rather chaotic confusion of the
opinion stand point and tendency that have got entangled in the process which prevent
and any easy clear and decided development so that we seem to be advancing
under a confused pressure of circumstance or in a service of sifting waves of inclusion
this ebbing for that to arise, rather than with any clear of our future
direction. But here to lies the once in a direction has found it way and its
implications have come to the surface result will be no more Asiatic
modification of Western modernism but some great new and original things of the
first importance to the future of human civilization.
This was not the idea of earliest
generations of intellectuals few in numbers but powerful by their talent and
originative vigor that arose as the first result of western education in India.
They admitted partially if not inset opinion the view of our past culture as
only a half civilization and their governing ideal where borrowed from the west
or at least centrally inspired by the purely western spirit and type of their
education.
Nevertheless, this earliest period of
crude left behind it result that were of value and a indeed indispensable to
powerful renaissance. we may single out three of them as of the first order of
importance. It reawakened a free activity of the intellect which though first
confined within a very narrow bound and its idea. Is now spreading to all to all subject of human and national
interested and it self with an increasing curiosity and growing originality to
every field it seize. This is bringing back to the India mind its old unresting
thirst for all kinds of knowledge and must restored to it before long the width
of its range and the death of power of action and its has opened to it the full
scope of the critical faculty of the human mind its passion for exhaustive
observation and emancipated judgments which in older times exercised only by a
few man and within limits has now become an essential equipment of the
intellect. That in this first period we misunderstood our ancient culture, does
not matter the enforcement of a reconsideration which even orthodox through has
been obliged to accept is the fact of capital importance.
The second period
of reaction of the Indian mind upon the new element its movement toward
recovery of the national poise has helped us to direct these powers and
tendencies into sounder and much more fruitful line of action. For the
Anglicizing impulse was very soon met by the old national spirit and begun to
be heavily suffused by its influence. It is now a very small and always
dwindling number of our present day intellectual who still remain obstinately
westernized in their outlook and even these have given up the attitude of
blatant uncompromising depreciation of the past which was at one time a common
pose.
At first central idea still remained a very
plainly of the modern type and betrayed everywhere western inspiration but it
drew to itself more and more with their essential spirit and latterly this suffusing element has ever flooded has
tended more and more to take up and subdue the original motives until the
though and spirit turn and tinge now
characteristically India.
The work of Bankim Chandra chatterji and
Tagore, to minds of the most distinctive and original genius in our resent
literature, illustrate the stage of this transition.
Side by side
the movement and more characteristic and powerful there has been flowing an
opposite current. This first started on its way by integral reaction a
vindication and reacceptance of everything Indian as it stood and because it
was Indian. Of this freer dealing with past and present this preservation by
reconstruction Vivekananda was his in life time the leading exemplar and the
most powerful exponent.
But this two
could not be end of itself it leads towards a principal of new creation otherwise the upshot of the double current of
thought and tendency might be an incongruous assimilation something in the
mental sphere like the strangely assorted half-European, half-Indian dress
which we now our bodies.
India has to get back entirely to the native
power of her spirit as its very deepest and to turn all the needed strengths
and aims of her present and future life in to materials
for that spirit to work upon and integrate and harmonies. Of such vital and original creation we may cite the new
Indian art as a striking example. The beginning of this process of original
creation in every sphere of her national activity will be the sign of the
integral self-finding of her renaissance.
CONCLUSION:-
In an essay
written in1918 and entitled THE RENAISSENCE IN INDIA ,sir Aurobindo present us
with a masterly view of India’s culture through the ages –her essential spirit.
THANK YOU
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