III. The Leader of Indian Nationalism: 1906-1910SRI AUROBINDO
Sri Aurobindo on Himself
Part One
III. The Leader of Indian Nationalism: 1906-1910
A GENERAL NOTE ON SRI AUROBINDO'S POLITICAL LIFE
There were three sides to Sri Aurobindo's political ideas and activities. First, there was the action with which he started, a secret revolutionary propaganda and organisation of which the central object was the preparation of an armed insurrection. Secondly, there was a public propaganda intended to convert the whole nation to the ideal of independence which was regarded, when he entered into politics, by the vast majority of Indians as unpractical and impossible, an almost insane chimera. It was thought that the British Empire was too powerful and India too weak, effectively disarmed and impotent even to dream of the success of such an endeavour. Thirdly, there was the organisation of the people to carry on a public and united opposition and undermining of the foreign rule through an increasing non-cooperation and passive resistance.
At that time the military organisation of the great empires and their means of military action were not so overwhelming and apparently irresistible as they now are: the rifle was still the decisive weapon, air power had not yet been developed and the force of artillery was not so devastating as it afterwards became. India was disarmed, but Sri Aurobindo thought that with proper organisation and help from outside this difficulty might be overcome and in so vast a country as India and with the smallness of the regular British armies, even a guerrilla warfare accompanied by general resistance and revolt might be effective. There was also the possibility of a general revolt in the Indian army. At the same time he had studied the temperament and characteristics of the British people and the turn of their political instincts, and he believed that although they would resist any attempt at self-liberation by the Indian people and would at the most only concede very slowly such reforms as would not weaken their imperial control, still they were not of the kind which would be ruthlessly adamantine to the end: if they found resistance and revolt becoming general and persistent 
they would in the end try to arrive at an accommodation to save what they could of their empire or in an extremity prefer to grant independence rather than have it forcefully wrested from their hands.
In some quarters there is the idea that Sri Aurobindo's political standpoint was entirely pacifist, that he was opposed in principle and in practice to all violence and that he denounced terrorism, insurrection, etc., as entirely forbidden by the spirit and letter of the Hindu religion. It is even suggested that he was a forerunner of the gospel of Ahimsa. This is quite incorrect. Sri Aurobindo is neither an impotent moralist nor a weak pacifist.
The rule of confining political action to passive resistance was adopted as the best policy for the National Movement at that stage and not as a part of a gospel of Non-violence or pacific idealism. Peace is a part of the highest ideal, but it must be spiritual or at the very least psychological in its basis; without a change in human nature it cannot come with any finality. If it is attempted on any other basis (moral principle or gospel of Ahimsa or any other), it will fail and even may leave things worse than before. He is in favour of an attempt to put down war by international agreement and international force, what is now contemplated in the ‘New Order’, if that proves possible, but that would not be Ahimsa, it would be a putting down of anarchic force by legal force and even then one cannot be sure that it would be permanent. Within nations this sort of peace has been secured, but it does not prevent occasional civil wars and revolutions and political outbreaks and repressions, sometimes of a sanguinary character. The same might happen to a similar world-peace. Sri Aurobindo has never concealed his opinion that a nation is entitled to attain its freedom by violence, if it can do so or if there is no other way; whether it should do so or not, depends on what is the best policy, not on ethical considerations. Sri Aurobindo's position and practice in this matter was the same as Tilak's and that of other Nationalist leaders who were by no means Pacifists or worshippers of Ahimsa.
For the first few years in India, Sri Aurobindo abstained from any political activity (except the writing of the articles in the Indu Prakash) and studied the conditions in the country so that he might be able to judge more maturely what could be done. Then he made his first move when he sent a young Bengali soldier of the Baroda army, Jatin Banerji, as his lieutenant to Bengal with a programme of preparation and action which he thought might occupy a period of 30 years before fruition could become possible. As a matter of fact it has taken 50 years for the movement of liberation to arrive at fruition and the beginning of complete success. The idea was to establish secretly or, as far as visible action could be taken, under various pretexts and covers, revolutionary propaganda and recruiting throughout Bengal. This was to be done among the youth of the country while sympathy and support and financial and other assistance were to be obtained from the older men who had advanced views or could be won over to them. Centres were to be established in every town and eventually in every village. Societies of young men were to be established with various ostensible objects, cultural, intellectual or moral and those already existing were to be won over for revolutionary use. Young men were to be trained in activities which might be helpful for ultimate military action, such as riding, physical training, athletics of various kinds, drill and organised movement. As soon as the idea was sown it attained a rapid prosperity; already existing small groups and associations of young men who had not yet the clear idea or any settled programme of revolution began to turn in this direction and a few who had already the revolutionary aim were contacted and soon developed activity on organised lines; the few rapidly became many. Meanwhile Sri Aurobindo had met a member of the Secret Society in Western India, and taken the oath of the Society and had been introduced to the Council in Bombay. His future action was not pursued under any directions by this Council, but he took up on his own responsibility the task of generalising support for its objects in Bengal where as yet it had no membership or following. He spoke of the Society and its aim to P. Mitter and other leading men of the revolutionary group in Bengal and they took the oath of the Society and agreed to carry out its objects on the lines suggested by Sri Aurobindo. The special cover used by Mitter's group was association for 
lathi play which had already been popularised to some extent by Sarala Ghosal in Bengal among the young men; but other groups used other ostensible covers. Sri Aurobindo's attempt at a close organisation of the whole movement did not succeed, but the movement itself did not suffer by that, for the general idea was taken up and activity of many separate groups led to a greater and more widespread diffusion of the revolutionary drive and its action. Afterwards there came the partition of Bengal and a general outburst of revolt which favoured the rise of the extremist party and the great Nationalist movement. Sri Aurobindo's activities were then turned more and more in this direction and the secret action became a secondary and subordinate element. He took advantage, however, of the Swadeshi movement to popularise the idea of violent revolt in the future. At Barin's suggestion he agreed to the starting of a paper, Yugantar, which was to preach open revolt and the absolute denial of the British rule and include such items as a series of articles containing instructions for guerrilla warfare. Sri Aurobindo himself wrote some of the opening articles in the early numbers and he always exercised a general control; when a member of the sub-editorial staff, Swami Vivekananda's brother, presented himself on his own motion to the police in a search as the editor of the paper and was prosecuted, the Yugantar under Sri Aurobindo's orders adopted the policy of refusing to defend itself in a British Court on the ground that it did not recognise the foreign Government and this immensely increased the prestige and influence of the paper. It had as its chief writers and directors three of the ablest younger writers in Bengal, and it at once acquired an immense influence throughout Bengal. It may be noted that the Secret Society did not include terrorism in its programme, but this element grew up in Bengal as a result of the strong repression and the reaction to it in that Province.
The public activity of Sri Aurobindo began with the writing of the articles in the Indu Prakash. These nine articles written at the instance of K.G. Deshpande, editor of the paper and Sri Aurobindo's Cambridge friend, under the caption ‘New Lamps for Old’ vehemently denounced the then Congress policy of pray, petition and protest and called for a dynamic leadership 
based upon self-help and fearlessness. But this outspoken and irrefutable criticism was checked by the action of a Moderate leader who frightened the editor and thus prevented any full development of his ideas in the paper; he had to turn aside to generalities such as the necessity of extending the activities of the Congress beyond the circle of the bourgeois or middle class and calling into it the masses. Finally, Sri Aurobindo suspended all public activity of this kind and worked only in secret till 1905, but he contacted Tilak whom he regarded as the one possible leader for a revolutionary party and met him at the Ahmedabad Congress; there Tilak took him out of the panḍal and talked to him for an hour in the grounds expressing his contempt for the Reformist movement and explaining his own line of action in Maharashtra.
Sri Aurobindo included in the scope of his revolutionary work one kind of activity which afterwards became an important item in the public programme of the Nationalist party. He encouraged the young men in the centres of work to propagate the Swadeshi idea which at that time was only in its infancy and hardly more than a fad of the few. One of the ablest men in these revolutionary groups was a Mahratta named Sakharam Ganesh Deuskar who was an able writer in Bengali (his family had been long domiciled in Bengal) and who had written a popular life of Shivaji in Bengali in which he first brought in the name of Swaraj, afterwards adopted by the Nationalists as their word for independence,– Swaraj became one item of the fourfold Nationalist programme. He published a book entitled Desher Katha describing in exhaustive detail the British commercial and industrial exploitation of India. This book had an immense repercussion in Bengal, captured the mind of young Bengal and assisted more than anything else in the preparation of the Swadeshi movement. Sri Aurobindo himself had always considered the shaking off of this economic yoke and the development of Indian trade and industry as a necessary concomitant of the revolutionary endeavour.
As long as he was in the Baroda Service, Sri Aurobindo could not take part publicly in politics. Apart from that, he preferred to remain and act and even to lead from behind the 
scenes without his name being known in public; it was the Government's action in prosecuting him as editor of the Bande Mataram that forced him into public view. And from that time forward he became openly, what he had been for sometime already, a prominent leader of the Nationalist party, its principal leader in action in Bengal and the organiser there of its policy and strategy. He had decided in his mind the lines on which he wanted the country's action to run: what he planned was very much the same as was developed afterwards in Ireland as the Sinn Fein movement; but Sri Aurobindo did not derive his ideas, as some have represented, from Ireland, for the Irish movement became prominent later and he knew nothing of it till after he had withdrawn to Pondicherry. There was, moreover, a capital difference between India and Ireland which made his work much more difficult; for all its past history had accustomed the Irish people to rebellion against British rule and this history might be even described as a constant struggle for independence intermittent in its action but permanently there in principle; there was nothing of this kind in India. Sri Aurobindo had to establish and generalise the idea of independence in the mind of the Indian people and at the same time to push first a party and then the whole nation into an intense and organised political activity which would lead to the accomplishment of that ideal. His idea was to capture the Congress and to make it an instrument for revolutionary action instead of a centre of a timid constitutional agitation which would only talk and pass resolutions and recommendations to the foreign Government; if the Congress could not be captured, then a central revolutionary body would have to be created which could do this work. It was to be a sort of State within the State giving its directions to the people and creating organised bodies and institutions which would be its means of action; there must be an increasing non-cooperation and passive resistance which would render the administration of the country by a foreign Government difficult or finally impossible, a universal unrest which would wear down repression and finally, if need be, an open revolt all over the country. This plan included a boycott of British trade, the substitution of national schools for the Government institutions, the creation of arbitration 
courts to which the people could resort instead of depending on the ordinary courts of law, the creation of volunteer forces which would be the nucleus of an army of open revolt, and all other action that could make the programme complete. The part Sri Aurobindo took publicly in Indian politics was of brief duration, for he turned aside from it in 1910 and withdrew to Pondicherry; much of his programme lapsed in his absence, but enough had been done to change the whole face of Indian politics and the whole spirit of the Indian people to make independence its aim and non-cooperation and resistance its method, and even an imperfect application of this policy heightening into sporadic periods of revolt has been sufficient to bring about the victory. The course of subsequent events followed largely the line of Sri Aurobindo's idea. The Congress was finally captured by the Nationalist party, declared independence its aim, organised itself for action, took almost the whole nation minus a majority of the Mohammedans and a minority of the depressed classes into acceptance of its leadership and eventually formed the first national, though not as yet an independent, Government in India and secured from Britain acceptance of independence for India.
At first Sri Aurobindo took part in Congress politics only from behind the scenes, as he had not yet decided to leave the Baroda Service; but he took long leave without pay in which, besides carrying on personally the secret revolutionary work, he attended the Barisal Conference broken up by the police and toured East Bengal along with Bepin Pal and associated himself closely with the forward group in the Congress. It was during this period that he joined Bepin Pal in the editing of the Bande Mataram, founded the new political party in Bengal and attended the Congress session at Calcutta at which the Extremists, though still a minority, succeeded under the leadership of Tilak in imposing part of their political programme on the Congress. The founding of the Bengal National College gave him the opportunity he needed and enabled him to resign his position in the Baroda Service and join the College as its Principal. Subodh Mullick, one of Sri Aurobindo's collaborators in his secret action and afterwards also in Congress politics, in whose house he usually lived when he was in Calcutta, had given a lakh of rupees 
for this foundation and had stipulated that Sri Aurobindo should be given a post of professor in the College with a salary of Rs. 150; so he was now free to give his whole time to the service of the country. Bepin Pal, who had been long expounding a policy of self-help and non-cooperation in his weekly journal, now started a daily with the name of Bande Mataram, but it was likely to be a brief adventure since he began with only Rs. 500 in his pocket and no firm assurance of financial assistance in the future. He asked Sri Aurobindo to join him in this venture to which a ready consent was given, for now Sri Aurobindo saw his opportunity for starting the public propaganda necessary for his revolutionary purpose. He called a meeting of the forward group of young men in the Congress and they decided then to organise themselves openly as a new political party joining hands with the corresponding group in Maharashtra under the proclaimed leadership of Tilak and to join battle with the Moderate party which was done at the Calcutta session. He also persuaded them to take up the Bande Mataram daily as their party organ and a Bande Mataram Company was started to finance the paper, whose direction Sri Aurobindo undertook during the absence of Bepin Pal who was sent on a tour in the districts to proclaim the purpose and programme of the new party. The new party was at once successful and the Bande Mataram paper began to circulate throughout India. On its staff were not only Bepin Pal and Sri Aurobindo but some other very able writers, Shyam Sundar Chakravarty, Hemendra Prasad Ghose and Bejoy Chatterjee. Shyam Sundar and Bejoy were masters of the English language, each with a style of his own; Shyam Sundar caught up something like Sri Aurobindo's way of writing and later on many took his articles for Sri Aurobindo's. But after a time dissensions arose between Bepin Pal on one side and the other contributors and the directors of the Company because of temperamental incompatibility and differences of political views especially with regard to the secret revolutionary action with which others sympathised but to which Bepin Pal was opposed. This ended soon in Bepin Pal's separation from the journal. Sri Aurobindo would not have consented to this departure, for he regarded the qualities of Pal as a great asset to the Bande Mataram, since Pal, though 
not a man of action or capable of political leadership, was perhaps the best and most original political thinker in the country, an excellent writer and a magnificent orator: but the separation was effected behind Sri Aurobindo's back when he was convalescing from a dangerous attack of fever. His name was even announced without his consent in the Bande Mataram as editor but for one day only, as he immediately put a stop to it since he was still formally in the Baroda Service and in no way eager to have his name brought forward in public. Henceforward, however, he controlled the policy of the Bande Mataram along with that of the party in Bengal. Bepin Pal had stated the aim of the new party as complete self-government free from British control; but this could have meant or at least included the Moderate aim of colonial self-government and Dadabhai Naoroji as President of the Calcutta session of the Congress had actually tried to capture the name of Swaraj, the Extremists' term for independence, for this colonial self-government. Sri Aurobindo's first preoccupation was to declare openly for complete and absolute independence as the aim
of political action in India and to insist on this persistently in the pages of the journal; he was the first politician in India who had the courage to do this in public and he was immediately successful. The party took up the word Swaraj to express its own ideal of independence and it soon spread everywhere; but it was taken up as the ideal of the Congress much later on at the Karachi session of that body when it had been reconstituted and renovated under Nationalist leadership. The journal declared and developed a new political programme for the country as the programme of the Nationalist party, non-cooperation, passive resistance, Swadeshi, Boycott, national education, settlement of disputes in law by popular arbitration and other items of Sri Aurobindo's plan. Sri Aurobindo published in the paper a series of articles on passive resistance, another developing a political philosophy of revolution and wrote many leaders aimed at destroying the shibboleths and superstitions of the Moderate party, such as the belief in British justice and benefits bestowed by foreign government in India, faith in British law courts and in the adequacy of the education given in schools and universities in India and stressed more 
strongly and persistently than had been done the emasculation, stagnation or slow progress, poverty, economic dependence, absence of a rich industrial activity and all other evil results of a foreign government; he insisted especially that even if an alien rule were benevolent and beneficent, that could not be a substitute for a free and healthy national life. Assisted by this publicity the ideas of the Nationalists gained ground everywhere, especially in the Punjab which had before been predominantly Moderate. The Bande Mataram was almost unique in journalistic history in the influence it exercised in converting the mind of a people and preparing it for revolution. But its weakness was on the financial side; for the Extremists were still a poor man's party. So long as Sri Aurobindo was there in active control, he managed with great difficulty to secure sufficient public support for running the paper, but not for expanding it as he wanted, and when he was arrested and held in jail for a year, the economic situation of the Bande Mataram became desperate: finally, it was decided that the journal should die a glorious death rather than perish by starvation and Bejoy Chatterji was commissioned to write an article for which the Government would certainly stop the publication of the paper. Sri Aurobindo had always taken care to give no handle in the editorial articles of the Bande Mataram either for a prosecution for sedition or any other drastic action fatal to its existence; an editor of The Statesman complained that the paper reeked with sedition patently visible between every line, but it was so skilfully written that no legal action could be taken. The manoeuvre succeeded and the life of the Bande Mataram came to an end in Sri Aurobindo's absence.
The Nationalist programme could only achieve a partial beginning before it was temporarily broken by severe government repression. Its most important practical item was Swadeshi plus Boycott; for Swadeshi much was done to make the idea general and a few beginnings were made, but the greater results showed themselves only afterwards in the course of time. Sri Aurobindo was anxious that this part of the movement should be not only propagated in idea but given a practical organisation and an effective force. He wrote from Baroda asking whether it would not be possible to bring in the industrialists and manufacturers and gain the financial support of landed magnates and create an organisation in which men of industrial and commercial ability and experience and not politicians alone could direct operations and devise means of carrying out the policy; but he was told that it was impossible, the industrialists and the landed magnates were too timid to join in the movement, and the big commercial men were all interested in the import of British goods and therefore on the side of the status quo: so he had to abandon his idea of the organisation of Swadeshi and Boycott. Both Tilak and Sri Aurobindo were in favour of an effective boycott of British goods
– but of British goods only; for there was little in the country to replace foreign articles: so they recommended the substitution for the British of foreign goods from Germany and Austria and America so that the fullest pressure might be brought upon England. They wanted the Boycott to be a political weapon and not merely an aid to Swadeshi; the total boycott of all foreign goods was an impracticable idea and the very limited application of it recommended in Congress resolutions was too small to be politically effective. They were for national self-sufficiency in key industries, the production of necessities and of all manufactures of which India had the natural means, but complete self-sufficiency or autarchy did not seem practicable or even desirable since a free India would need to export goods as well as supply them for internal consumption and for that she must import as well and maintain an international exchange. But the sudden enthusiasm for the boycott of all foreign goods was wide and sweeping and the leaders had to conform to this popular cry and be content with the impulse it gave to the Swadeshi idea. National education was another item to which Sri Aurobindo attached much importance. He had been disgusted with the education given by the British system in the schools and colleges and universities, a system of which as a professor in the Baroda College he had full experience. He felt that it tended to dull and impoverish and tie up the naturally quick and brilliant and supple Indian intelligence, to teach it bad intellectual habits and spoil by narrow information and mechanical instruction its originality and productivity. The movement began well and many national schools were established in Bengal and many able men became teachers, but still the development was insufficient and the economical position of the schools precarious. Sri Aurobindo had decided to take up the movement personally and see whether it could not be given a greater expansion and a stronger foundation, but his departure from Bengal cut short this plan. In the repression and the general depression caused by it, most of the schools failed to survive. The idea lived on and it may be hoped that it will one day find an adequate form and body. The idea of people's courts was taken up and worked in some districts, not without success, but this too perished in the storm. The idea of volunteer groupings had a stronger vitality; it lived on, took shape, multiplied its formations and its workers were the spearhead of the movement of direct action which broke out from time to time in the struggle for freedom. The purely political elements of the Nationalist programme and activities were those which lasted and after each wave of repression and depression renewed the thread of the life of the movement for liberation and kept it recognisably one throughout nearly fifty years of its struggle. But the greatest thing done in those years was the creation of a new spirit in the country. In the enthusiasm that swept surging everywhere with the cry of Bande Mataram ringing on all sides men felt it glorious to be alive and dare and act together and hope; the old apathy and timidity was broken and a force created which nothing could destroy and which rose again and again in wave after wave till it carried India to the beginning of a complete victory.
After the Bande Mataram case, Sri Aurobindo became the recognised leader of Nationalism in Bengal. He led the party at the session of the Bengal Provincial Conference at Midnapore where there was a vehement clash between the two parties. He now for the first time became a speaker on the public platform, addressed large meetings at Surat and presided over the Nationalist conference there. He stopped at several places on his way back to Calcutta and was the speaker at large meetings called to hear him. He led the party again at the session of the Provincial Conference at Hooghly. There it became evident for the first time that Nationalism was gaining the ascendant, for it commanded a majority among the delegates and in the Subjects Committee Sri Aurobindo was able to defeat the Moderates' resolution welcoming the Reforms and pass his own resolution stigmatising them as utterly inadequate and unreal and rejecting them. But the Moderate leaders threatened to secede if this was maintained and to avoid a scission he consented to allow the Moderate resolution to pass, but spoke at the public session explaining his decision and asking the Nationalists to acquiesce in it in spite of their victory so as to keep some unity in the political forces of Bengal. The Nationalist delegates, at first triumphant and clamorous, accepted the decision and left the hall quietly at Sri Aurobindo's order so that they might not have to vote either for or against the Moderate resolution. This caused much amazement and discomfiture in the minds of the Moderate leaders who complained that the people had refused to listen to their old and tried leaders and clamoured against them, but at the bidding of a young man new to politics they had obeyed in disciplined silence as if a single body.
About this period Sri Aurobindo had decided to take up charge of a Bengali daily, Nava Shakti, and had moved from his rented house in Scotts Lane, where he had been living with his wife and sister, to rooms in the office of this newspaper, and there, before he could begin this new venture, early one morning while he was still sleeping, the police charged up the stairs, revolver in hand, and arrested him. He was taken to the police station and thence to Alipore Jail where he remained for a year during the magistrate's investigation and the trial in the Sessions Court at Alipore. At first he was lodged for some time in a solitary cell, but afterwards transferred to a large section of the jail where he lived in one huge room with the other prisoners in the case; subsequently, after the assassination of the approver in the jail, all the prisoners were confined in contiguous but separate cells and met only in the court or in the daily exercise where they could not speak to each other. It was in the second period that Sri Aurobindo made the acquaintance of most of his fellow accused. In the jail he spent almost all his time in reading the Gita and the Upanishads and in intensive meditation and the practice of Yoga. This he pursued even in the second interval when he had no opportunity of being alone and had to accustom himself to meditation amid general talk and laughter, the playing of games and much noise and disturbance; in the first and third periods he had full opportunity and used it to the full. In the Sessions Court the accused were confined in a large prisoner's cage and here during the whole day he remained absorbed in his meditation, attending little to the trial and hardly listening to the evidence. C. R. Das, one of his Nationalist collaborators and a famous lawyer, had put aside his large practice and devoted himself for months to the defence of Sri Aurobindo, who left the case entirely to him and troubled no more about it; for he had been assured from within and knew that he would be acquitted. During this period his view of life was radically changed; he had taken up Yoga with the original idea of acquiring spiritual force and energy and divine guidance for his work in life. But now the inner spiritual life and realisation which had continually been increasing in magnitude and universality and assuming a larger place took him up entirely and his work became a part and result of it and besides far exceeded the service and liberation of the country and fixed itself in an aim, previously only glimpsed, which was world-wide in its bearing and concerned with the whole future of humanity.
When he came out from jail Sri Aurobindo found the whole political aspect of the country altered; most of the Nationalist leaders were in jail or in self-imposed exile and there was a general discouragement and depression, though the feeling in the country had not ceased but was only suppressed and was growing by its suppression. He determined to continue the struggle; he held weekly meetings in Calcutta, but the attendance which had numbered formerly thousands full of enthusiasm, was now only of hundreds and had no longer the same force and life. He also went to places in the districts to speak and at one of these delivered his speech at Uttarpara in which for the first time he spoke publicly of his Yoga and his spiritual experiences. He started also two weeklies, one in English and one in Bengali, the Karmayogin and Dharma which had a fairly large circulation and were, unlike the Bande Mataram, easily self-supporting. He attended and spoke at the Provincial Conference at Barisal in 1909: for in Bengal owing to the compromise at Hooghly the two parties had not split altogether apart and both joined in the Conference though there could be no representative of the Nationalist Party at the meeting of the Central Moderate Body which had taken the place of the Congress. Surendra Nath Banerji had indeed called a private conference attended by Sri Aurobindo and one or two other leaders of the Nationalists to discuss a project of uniting the two parties at the session in Benares and giving a joint fight to the dominant right wing of the Moderates; for he had always dreamt of becoming again the leader of a united Bengal with the Extremist Party as his strong right arm: but that would have necessitated the Nationalists being appointed as delegates by the Bengal Moderates and accepting the constitution imposed at Surat. This Sri Aurobindo refused to do; he demanded a change in that constitution enabling newly formed associations to elect delegates so that the Nationalists might independently send their representatives to the All-India session and on this point the negotiations broke down. Sri Aurobindo began, however, to consider how to revive the national movement under the changed circumstances. He glanced at the possibility of falling back on a Home Rule movement which the Government could not repress, but this, which was actually realised by Mrs. Besant later on, would have meant a postponement and a falling back from the ideal of independence. He looked also at the possibility of an intense and organised passive resistance movement in the manner afterwards adopted by Gandhi. He saw, however, that he himself could not be the leader of such a movement.
At no time did he consent to have anything to do with the sham Reforms which were all the Government at that period cared to offer. He held up always the slogan of ‘no compromise’ or, as he now put it in his Open Letter to his countrymen published in the Karmayogin, ‘no co-operation without control’. It was only if real political, administrative and financial control were given to popular ministers in an elected Assembly that he would have anything to do with offers from the British Government. Of this he saw no sign until the proposal of the Montagu Reforms in which first something of the kind seemed to appear. He foresaw that the British Government would have to begin trying to meet the national aspiration half-way, but he would not anticipate that moment before it actually came. The Montagu Reforms came nine years after Sri Aurobindo had retired to Pondicherry and by that time he had abandoned all outward and public political activity in order to devote himself to his spiritual work, acting only by his spiritual force on the movement in India, until his prevision of real negotiations between the British Government and the Indian leaders was fulfilled by the Cripps' proposal and the events that came after.
Meanwhile the Government were determined to get rid of Sri Aurobindo as the only considerable obstacle left to the success of their repressive policy. As they could not send him to the Andamans they decided to deport him. This came to the knowledge of Sister Nivedita and she informed Sri Aurobindo and asked him to leave British India and work from outside so that his work would not be stopped or totally interrupted. Sri Aurobindo contented himself with publishing in the Karmayogin a signed article in which he spoke of the project of deportation and left the country what he called his last will and testament; he felt sure that this would kill the idea of deportation and in fact it so turned out. Deportation left aside, the Government could only wait for some opportunity for prosecution for sedition and this chance came to them when Sri Aurobindo published in the same paper another signed article reviewing the political situation. The article was sufficiently moderate in its tone and later on the High Court refused to regard it as seditious and acquitted the printer. Sri Aurobindo one night at the Karmayogin office received information of the Government's intention to search the office and arrest him. While considering what should be his attitude, he received a sudden command from above to go to Chandernagore in French India. He obeyed the command at once, for it was now his rule to move only as he was moved by the divine guidance and never to resist and depart from it; he did not stay to consult with anyone, but in ten minutes was at the river
ghāṭ and in a boat plying on the Ganges; in a few hours he was at Chandernagore where he went into secret residence. He sent a message to Sister Nivedita asking her to take up the editing of the Karmayogin in his absence. This was the end of his active connection with his two journals. At Chandernagore he plunged entirely into solitary meditation and ceased all other activity. Then there came to him a call to proceed to Pondicherry. A boat manned by some young revolutionaries of Uttarpara took him to Calcutta; there he boarded the Dupleix and reached Pondicherry on April 4, 1910.
At Pondicherry, from this time onwards Sri Aurobindo's practice of Yoga became more and more absorbing. He dropped all participation in any public political activity, refused more than one request to preside at sessions of the restored Indian National Congress and made a rule of abstention from any public utterance of any kind not connected with his spiritual activities or any contribution of writings or articles except what he wrote afterwards in the Arya. For some years he kept up some private communication with the revolutionary forces he had led, through one or two individuals, but this also he dropped after a time and his abstention from any kind of participation in politics became complete. As his vision of the future grew clearer, he saw that the eventual independence of India was assured by the march of forces of which he became aware, that Britain would be compelled by the pressure of Indian resistance and by the pressure of international events to concede independence and that she was already moving towards that eventuality with whatever opposition and reluctance. He felt that there would be no need of armed insurrection and that the secret preparation for it could be dropped without injury to the Nationalist cause, although the revolutionary spirit had to be maintained and would be maintained intact. His own personal intervention in politics would therefore be no longer indispensable. Apart from all this, the magnitude of the spiritual work set before him became more and more clear to him, and he saw that the concentration of all his energies on it was necessary. Accordingly, when the Ashram came into existence, he kept it free from all political connections or action; even when he intervened in politics twice afterwards on special occasions, this intervention was purely personal and the Ashram was not concerned in it. The British Government and numbers of people besides could not believe that Sri Aurobindo had ceased from all political action and it was supposed by them that he was secretly participating in revolutionary activities and even creating a secret organisation in the security of French India. But all this was pure imagination and rumour and there was nothing of the kind. His retirement from political activity was complete, just as was his personal retirement into solitude in 1910.
But this did not mean, as most people supposed, that he had retired into some height of spiritual experience devoid of any further interest in the world or in the fate of India. It could not mean that, for the very principle of his Yoga was not only to realise the Divine and attain to a complete spiritual consciousness, but also to take all life and all world activity into the scope of this spiritual consciousness and action and to base life on the Spirit and give it a spiritual meaning. In his retirement Sri Aurobindo kept a close watch on all that was happening in the world and in India and actively intervened whenever necessary, but solely with a spiritual force and silent spiritual action; for it is part of the experience of those who have advanced far in Yoga that besides the ordinary forces and activities of the mind and life and body in Matter, there are other forces and powers that can act and do act from behind and from above; there is also a spiritual dynamic power which can be possessed by those who are advanced in the spiritual consciousness, though all do not care to possess or, possessing, to use it, and this power is greater than any other and more effective. It was this force which, as soon as he had attained to it, he used, at first only in a limited field of personal work, but afterwards in a constant action upon the world forces. He had no reason to be dissatisfied with the results or to feel the necessity of any other kind of action. Twice, however, he found it advisable to take in addition other action of a public kind. The first was in relation to the Second World War. At the beginning he did not actively concern himself with it, but when it appeared as if Hitler would crush all the forces opposed to him and Nazism dominate the world, he began to intervene. He declared himself publicly on the side of the Allies, made some financial contributions in answer to the appeal for funds and encouraged those who sought his advice to enter the army or share in the war effort. Inwardly, he put his spiritual force behind the Allies from the moment of Dunkirk when everybody was expecting the immediate fall of England and the definite triumph of Hitler, and he had the satisfaction of seeing the rush of German victory almost immediately arrested and the tide of war begin to turn in the opposite direction. This he did, because he saw that behind Hitler and Nazism were dark Asuric forces and that their success would mean the enslavement of mankind to the tyranny of evil, and a set-back to the course of evolution and especially to the spiritual evolution of mankind: it would lead also to the enslavement not only of Europe but of Asia, and in it of India, an enslavement far more terrible than any this country had ever endured, and the undoing of all the work that had been done for her liberation. It was this reason also that induced him to support publicly the Cripps' offer and to press the Congress leaders to accept it. He had not, for various reasons, intervened with his spiritual force against the Japanese aggression until it became evident that Japan intended to attack and even invade and conquer India. He allowed certain letters he had written in support of the war affirming his views of the Asuric nature and inevitable outcome of Hitlerism to become public. He supported the Cripps' offer because by its acceptance India and Britain could stand united against the Asuric forces and the solution of Cripps could be used as a step towards independence. When negotiations failed, Sri Aurobindo returned to his reliance on the use of spiritual force alone against the aggressor and had the satisfaction of seeing the tide of Japanese victory, which had till then swept everything before it, change immediately into a tide of rapid, crushing and finally immense and overwhelming defeat. He had also after a time the satisfaction of seeing his previsions about the future of India justify themselves so that she stands independent with whatever internal difficulties.
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The only telegram to the Secretary of the Viceroy was one accompanying a donation of Rs.1000 — to the War Fund which was meant as a mark of Sri Aurobindo's adhesion to the cause of the Allies against the Axis. There was also a letter to the Governor of Madras forwarding another contribution along with a statement of his views about the War which was published. Besides this, other contributions were made direct to France. Later on, letters supporting the War were made public. As for Cripps' offer, it was supported in a long telegram sent not to the Viceroy's secretary but to Cripps himself after his broadcast in which he announced the offer.1
Sri Aurobindo's Political Standpoint and Pacifism2
There seems to be put forth here and in several places the idea that Sri Aurobindo's political standpoint was entirely pacifist, that he was opposed in principle and in practice to all violence and that he denounced terrorism, insurrection etc. as entirely forbidden by the spirit and letter of the Hindu religion. It is even suggested that he was a forerunner of Mahatma Gandhi and gospel of Ahimsa. This is-quite incorrect and, if left, would give a wrong idea about Sri Aurobindo. He has given his ideas on the subject, generally, in the Essays on the Gita, First Series (Chapter VI) where he supports the Gita's idea of Dharma Yuddha and criticises, though not expressly, the Gandhian ideas of soul-force. If he had held the pacifist ideal, he would never have supported the Allies (or anybody else) in this War, still less sanctioned some of his disciples joining the Army as airmen, soldiers, doctors, electricians, etc. The declarations and professions quoted in the book are not his, at the most they may have been put forward by his lawyers or written (more prudentially than sincerely) by colleagues in the Bande Mataram. The rule of confining political action to passive resistance was adopted as the best policy for the National Movement at that stage and not as part of a gospel of Non-violence or Peace. Peace is part of the highest ideal, but it must be spiritual or at the very least psychological in its basis; without a change in human nature it cannot come with any finality. If it is attempted on any other basis (mental principle, or gospel of Ahimsa or any other) it will fail, and even may leave things worse than before. He is in favour of an attempt to put down war by international agreement and international force, what is now contemplated in the ‘New Order’, if that proves possible, but that would not be Ahimsa, it would be a putting down of anarchic force by legal force, and one cannot be sure that it would be permanent. Within nations this sort of peace has been secured, but it does not prevent occasional civil wars and revolutions and political outbreaks and repressions, sometimes of a sanguinary character. The same might happen to a similar world-peace. Sri Aurobindo has never concealed his opinion that a nation is entitled to attain its freedom by violence, if it can do so or if there is no other way; whether it should do so or not, depends on what is the best policy, not on ethical considerations of the Gandhian kind. Sri Aurobindo's position and practice in this matter was the same as Tilak's and that of other Nationalist leaders who were by no means Pacifists or worshippers of Ahimsa. Those of them who took a share in revolutionary activities, kept a veil over them for reasons which need not be discussed now. Sri Aurobindo knew of all these things and took his own path, but he has always remained determined not to lift the veil till the proper time comes.
It follows that the passages which convey the opposite idea must be omitted in the interests of Truth or rewritten. Nothing need be said about the side of the Nationalist activities of that time in connection with Sri Aurobindo.
Bhupendranath Dutt as the Editor of Yugantar
In the interests of truth this name should be omitted. Bhupen Dutt was at the time only an obscure hand in the Yugantar office incapable of writing anything important and an ordinary recruit in the revolutionary ranks quite incapable of leading anybody, not even himself. When the police searched the office of the newspaper, he came forward and in a spirit of bravado declared himself the editor, although that was quite untrue. Afterwards he wanted to defend himself, but it was decided that the Yugantar, a paper ostentatiously revolutionary advocating armed insurrection, could not do that and must refuse to plead in a British court. This position was afterwards maintained throughout and greatly enhanced the prestige of the paper. Bhupen was sentenced, served his term and subsequently went to America. This at the time was his only title to fame. The real editors or writers of Yugantar (for there was no declared editor) were Barin, Upen Banerji, (also a sub-editor of the Bande Mataram) and Debabrata Bose who subsequently joined the Ramakrishna Mission (being acquitted in the Alipur case) and was prominent among the Sannyasis at Almora and was a writer in the Mission's journals. Upen and Debabrata were masters of Bengali prose and it was their writings and Barin's that gained an unequalled popularity for the paper. These are the facts, but it will be sufficient to omit Bhupen's name.
Sri Aurobindo was now in Calcutta and he was in his element. He had given up his Baroda job, its settled salary and seductive prospects without any hesitation.
Sri Aurobindo was present at the Congress in 1904 and again in 1906 and took a part in the counsels of the Extremist Party and in the formation of its fourfold programme
– ‘Swaraj, Swadeshi, Boycott, National Education’ – which the Moderate leaders after a severe tussle behind the scenes were obliged to incorporate in the resolutions of 1906. Bepin Pal had just started a daily paper Bande Mataram with only 500 rupees in his pocket. Sri Aurobindo took up the joint editorship of the Journal, edited the paper during Bepin Pal's absence and induced the Nationalist Party to take it up as their organ and finance it. He called a meeting of the party leaders at which it was decided at his instance to give up the behind-the-scenes jostlings with the Moderates, and declare an open war on Moderatism and place before the country what was practically a revolutionary propaganda. He gave up his Baroda job some time after this; he had taken indefinite leave without pay; for this reason he did not take up officially and publicly the editorship of the Bande Mataram although after Bepin Pal left that post, he was practically in full control of the policy of the paper.
The Bengal National College was founded and Sri Aurobindo became its Principal. But owing to differences with the College authorities he resigned his position.
At an early period he left the organisation of the College to the educationist Satish Mukherji and plunged fully into politics. When the Bande Mataram case was brought against him he resigned his post in order not to embarrass the College authorities but resumed it again on his acquittal. During the Alipore case he resigned finally at the request of the College authorities.
*
There was no difference of opinion [with the College authorities]; the resignation was because of the Bande Mataram case, so as not to embarrass the authorities. After the acquittal, the College recalled him to his post. The final resignation was given from the Alipur jail.
Satish Mukherji
I knew Satish Mukherji when he was organising the Bengal National College (1905-07), but afterwards I had no contact with him any longer. Even at that time we were not intimate and I knew nothing about his spiritual life or attainments – except that he was a disciple of Bejoy Goswami – as were also other political co-workers and leaders, like Bepin Pal and Manoranjan Guha. I knew Satish Mukherji only as a very able and active organiser in the field of education – a mission prophetically assigned to him, I was told, by his Guru,– nothing more.
After resigning from the Bengal National College Sri Aurobindo was free to associate himself actively with the Nationalist Party and its organ the ‘Bande Mataram’.
It was done long before that as the above account will show.
Sri Aurobindo's Political Policy in the ‘Bande Mataram’ Articles
As a politician it was part of Sri Aurobindo's principles never to appeal to the British people; that he would have considered as part of the mendicant policy. These articles and other items (satiric verse, parodies, etc.) in the Bande Mataram referred to in these pages (not of course Vidula and Perseus) were the work of Shyam Sundar Chakravarti, not of Sri Aurobindo. Shyam Sundar was a witty parodist and could write with much humour as also with a telling rhetoric; he had caught up some imitation of Sri Aurobindo's style and many could not distinguish between their writings. In Sri Aurobindo's absence from Calcutta it was Shyam Sundar who wrote most of the Bande Mataram editorials, those excepted which were sent by Sri Aurobindo from Deoghar.
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Sri Aurobindo never brought any rancour into his politics. He never had any hatred for England or the English people; he based his claim for freedom for India on the inherent right to freedom, not on any charge of misgovernment or oppression; if he attacked persons even violently, it was for their views or political action, not from any other motive.
Earlier in the year 1907 he had been prosecuted in connection with his editorship of the ‘Bande Mataram’ and the series of articles he wrote in it under the heading, ‘The New Path’.
No – the prosecution was for a letter written by somebody to the Editor and for the publication of articles included in the Yugantar case but not actually used by the prosecution. The Bande Mataram was never prosecuted for its editorial articles. The editor of The Statesman complained that they were too diabolically clever, crammed full of sedition between the lines, but legally unattackable because of the skill of the language. The Government must have shared this view, for they never ventured to attack the paper for its editorial or other articles, whether Sri Aurobindo's or from the pen of his three editorial colleagues. There is also the fact that Sri Aurobindo never based his case for freedom on racial hatred or charges of tyranny or misgovernment, but always on the inalienable right of the nation to independence. His stand was that even good government could not take the place of national government
– independence.
The prosecution had failed and he was acquitted, but it had succeeded, if anything, only in putting him to the forefront and making the Indian intelligentsia only more than ever eager to read the ‘Bande Mataram’.
Sri Aurobindo had confined himself to writing and leadership behind the scenes, not caring to advertise himself or put forward his personality, but the imprisonment and exile of other leaders and the publicity given to his name by the case compelled him to come forward and take the lead on the public platform.
From 1904 an extremist section had been formed in the Congress and its members were waiting for the Congress to meet at Bombay to make themselves felt.
It is not clear to what this refers. In 1904 the Extremist Party had not been publicly formed, although there was an advanced section in the Congress, strong in Maharashtra but still small and weak elsewhere and composed mostly of young men; there were sometimes disputes behind the scenes, but nothing came out in public. These men of extremer views were not even an organised group; it was Sri Aurobindo who in 1906 persuaded this group in Bengal to take public position as a party, proclaim Tilak as their leader and enter into a contest with the Moderate leaders for the control of the Congress and of public opinion and action in the country. The first great public clash between the two parties took place in the sessions of the Congress at Calcutta where Sri Aurobindo was present but still working behind the scenes, the second at the Bengal Provincial Conference at Midnapore where he for the first time acted publicly as the leader of the Bengal Nationalists, and the final break took place at Surat in 1907.
Muslims, the descendants of foreigners, favoured the partition of Bengal.
This would seem to indicate that all the Mohammedans in India are descendants of foreigners, but the idea of two nationalities in India is only a new-fangled notion invented by Jinnah for his purposes and contrary to the facts. More than 90% of the Indian Mussalmans are descendants of converted Hindus and belong as much to the Indian nation as the Hindus themselves. This process of conversion has continued all along; Jinnah is himself a descendant of a Hindu, converted in fairly recent times, named Jinahbhai and many of the most famous Mohammedan leaders have a similar origin.
Assam had a majority of Muslims.
The majority in Assam is made up of the Hindus and tribal people; in Assam proper the Mussalmans are only 20% of the population. The balance has been altered by the inclusion of Sylhet, a Bengali district in Assam, but even so the non-Mussalmans predominate. At present a Congress Government is in power in Assam elected by a large majority and Assam is vehemently refusing to be grouped with Mussalman Bengal in the new constitution.
Sri Aurobindo's Part in the Barisal Conference in 1906
Sri Aurobindo took part in the Barisal Conference and was in the front row of three persons in the procession which was dispersed by the police charge. After the breaking up of the Conference he accompanied Bepin Pal in a tour of East Bengal where enormous meetings were held,– in one district in spite of the prohibition of the District Magistrate.
The Surat Congress of December 1907
This version does not represent actually the facts as Sri Aurobindo remembers them. So far as he knows there was no attempt at fire. The session of the Congress had first been arranged at Nagpur, but Nagpur was predominantly a Mahratta city and violently extremist. Gujerat was at that time predominantly Moderate, there were very few Nationalists and Surat was a stronghold of Moderatism though afterwards Gujerat became, especially after Gandhi took the lead, one of the most revolutionary of the provinces. So the Moderate leaders decided to hold the Congress at Surat. The Nationalists however came there in strength from all parts, they held a public conference with Sri Aurobindo as President and for some time it was doubtful which side would have the majority, but finally in this Moderate city that party was able to bring in a crowd of so-called delegates up to the number of 1300 while the Nationalists were able by the same method to muster something over 1100. It was known that the Moderate leaders had prepared a new constitution for the Congress which would make it practically impossible for the extreme party to command a majority at any annual session for many years to come. The younger Nationalists, especially those from Maharashtra, were determined to prevent this by any means and it was decided by them to break the Congress if they could not swamp it; this decision was unknown to Tilak and the older leaders. But it was known to Sri Aurobindo. At the sessions Tilak went on to the platform to propose a resolution regarding the presidentship of the Congress; the President appointed by the Moderates refused to him the permission to speak, but Tilak insisted on his right and began to read his resolution and speak. There was a tremendous uproar, the young Gujerati volunteers lifted up chairs over the head of Tilak to beat him. At that the Mahrattas became furious, a Mahratta shoe came hurtling across the pavilion aimed at the President, Dr. Rash Behari Ghosh, and hit Surendra Nath Banerji on the shoulder. The young Mahrattas in a body charged up to the platform, the Moderate leaders fled; after a short fight on the platform with chairs, the session broke up not to be resumed. The Moderate leaders decided to suspend the Congress and replace it by a national conference with a constitution and arrangement which would make it safe for their party. Meanwhile, Lajpatrai came to Tilak and informed him that the Government had decided, if the Congress split, to crush the Extremists by the most ruthless repression. Tilak thought, and the events proved that he was right, that the country was not yet ready to face successfully such a repression and he proposed to circumvent both the Moderate plan and the Government plan by the Nationalists joining the Conference and signing the statement of adhesion to the new constitution demanded by the Moderates. Sri Aurobindo and some other leaders were opposed to this submission; they did not believe that the Moderates would admit any Nationalists to their conference (and this proved to be the case) and they wanted the country to be asked to face the repression. Thus the Congress ceased for a time to exist; but the Moderate Conference was not a success and was attended only by small and always dwindling numbers. Sri Aurobindo had hoped that the country would be strong enough to face the repression, at least in Bengal and Maharashtra, where the enthusiasm had become intense and almost universal; but he thought also that even if there was a temporary collapse the repression would create a deep change in the hearts and minds of the people and the whole nation would swing over to Nationalism and the ideal of independence. This actually happened and when Tilak returned from jail in Burma after six years, he was able in conjunction with Mrs. Besant not only to revive the Congress but to make it representative of a nation pledged to the Nationalist cause. The Moderate Party shrank into a small body of liberals and even these finally subscribed to the ideal of complete independence.
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The Nationalists wanted to propose Lajpatrai as President, not Tilak.
No Nationalist leader was seated on the days.
*
History very seldom records the things that were decisive but took place behind the veil; it records the show in front of the curtain. Very few people know that it was I (without consulting Tilak) who gave the order that led to the breaking of the Congress and was responsible for the refusal to join the newfangled Moderate Convention which were the two decisive happenings at Surat. Even my action in giving the movement in Bengal its militant turn or founding the revolutionary movement is very little known.
Sri Aurobindo's Impression of Gokhale
After an hour's conversation with Gokhale in the train between Ahmedabad and Baroda it was impossible for Sri Aurobindo to retain any great respect for Gokhale as a politician, whatever his merits as a man.
The ‘political tour’ on his way to Calcutta after the Surat Congress.
There was no tour. Sri Aurobindo went to Poona with Lele and after his return to Bombay went to Calcutta. All the speeches he made were at this time (except those at Bombay and at Baroda) at places on his way wherever he stopped for a day or two.
Sri Aurobindo's ‘mood of inexplicable serenity’ before his speech at Bombay on 19.1.1908.
Not inexplicable certainly; it was the condition of silence of the mind to which he had come by his meditation for 3 days with Lele
in Baroda and which he kept for many months and indeed always thereafter, all activity proceeding on the surface; but at that time there was no activity on the surface. Lele told him to make
namaskāra to the audience and wait and speech would come to him from some other source than the mind. So, in fact, the speech came, and ever since all speech, writing, thought and outward activity have so come to him from the same source above the brain-mind.
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The passage bracketed should be omitted. It tends to give an incorrect impression about the nature of Sri Aurobindo's Yoga and of what was happening in him at the time. The Yoga was going on in him all the time, even during all his outward action but he was not withdrawn into himself or ‘dazed’ as some of his friends thought. If he did not reply to questions or suggestions it was because he did not wish to and took refuge in silence.
Early Spiritual Experiences Before Meeting Lele in 1908
What Lele asked him was whether he could surrender himself entirely to the Inner Guide within him and move as it moved him; if so he needed no instructions from Lele or anybody else. This Sri Aurobindo accepted and made that his rule of
sadhana and of life. Before he met Lele, Sri Aurobindo had some spiritual experiences, but that was before he knew anything about Yoga or even what Yoga was,– e.g., a vast calm which descended upon him at the moment when he stepped first on Indian soil after his long absence, in fact with his first step on the Apollo Bunder in Bombay: (this calm surrounded him and remained for long months afterwards); the realisation of the vacant Infinite while walking on the ridge of the Takhti-Suleman in Kashmir; the living presence of Kali in a shrine on the banks of the Narmada; the vision of the Godhead surging up from within when in danger of a carriage accident in Baroda in the first year of his stay, etc. But these were inner experiences coming of themselves and with a sudden unexpectedness, not part of a
sadhana. He started Yoga by himself without a Guru, getting the rule from a friend, a disciple of Brahmananda of Ganga Math; it was confined at first to assiduous practice of
prāṇāyāma (at one time for 6 hours or more a day). There was no conflict or wavering between Yoga and politics; when he started Yoga, he carried on both without any idea of opposition between them. He wanted however to find a Guru. He met a Naga Sannyasi in the course of this search, but did not accept him as Guru, though he was confirmed by him in a belief in Yoga-power when he saw him cure Barin in almost a moment of a violent and clinging hill-fever by merely cutting through a glassful of water crosswise with a knife while he repeated a silent
mantra. Barin drank and was cured. He also met Brahmananda and was greatly impressed by him; but he had no helper or Guru in Yoga till he met Lele and that was only for a short time.
Bhavani Mandir – in those revolutionary days...
Bhavani Mandir was written by Sri Aurobindo but it was more Barin's idea than his. It was not meant to train people for assassination but for revolutionary preparation of the country. The idea was soon dropped as far as Sri Aurobindo was concerned, but something of the kind was attempted by Barin in the Manicktala Garden and it is to this evidently that Hemchandra refers.
Sri Aurobindo does not remember anything of this kind nor of any formal decision to abandon the Bhavani Mandir idea. This selection of a site and a head of the monastery must have been simply an idea of Barin. He had travelled among the hills trying to find a suitable place but caught hill-fever and had to abandon his search and return to Baroda. Subsequently he went back to Bengal, but Sri Aurobindo did not hear of any discovery of a suitable place. Sakaria Swami was Barin's Guru: he had been a fighter in the Mutiny on the rebel side and he showed at the breaking of the Surat Congress a vehement patriotic excitement which caused his death because it awoke the poison of the bite of a mad dog which he had reduced to inactivity by a process of his Yogic will; but Sri Aurobindo would not have chosen him for any control of the political side of such an institution. The idea of Bhavani Mandir simply lapsed of itself. Sri Aurobindo thought no more about it, but Barin who clung to the idea tried to establish something like it on a small scale in the Manicktala Garden.
Sri Aurobindo was ‘handcuffed’ after arrest by the police on 5.5.1908.
‘Handcuffed’ – No, tied with a rope; this was taken off on the protest of Bhupen Bose, the Congress Moderate leader.
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The hands were not tied, the cord was put round his waist, but before leaving the house it was removed on the remonstrance of Bhupendra Nath Bose, the Moderate leader, who on hearing of the arrest had come to question the police about its motive.
In the Alipore jail Sri Aurobindo started reading the Gita and learning to live its sadhana; he fully apprehended the true inwardness and glory of ‘Sanātana Dharma’.
It should rather be said that he had long tried to apprehend the true inwardness and glory of the Indian religious and spiritual tradition, Sanātana Dharma, and to accept it in its entirety.
The case commenced in the Alipore Magistrate's Court on May 19, 1908 and continued intermittently for a whole year. Mr. Beachcroft, the magistrate, had been with Sri Aurobindo in Cambridge.... The case in due course went up to the Sessions Court and the trial commenced there in October 1908.
The last sentence: ‘The case... in October 1908’ should come after ‘year’ at the end of the first sentence. The preliminary trial (a very long one) took place before Birley, a young man unknown to Sri Aurobindo. Beachcroft was not ‘magistrate’ but judge in the Sessions Court.
The Statement in the Alipore Court
Sri Aurobindo never made a public statement in the Court. When asked by the Court, he said he would leave the case to his lawyers, they would speak for him; he himself did not wish to make any statement or answer the Court's questions. If any such statement as the one spoken of was made, it must have been drawn up by the lawyers on his behalf, not made by himself.
While in the Alipore jail Sri Aurobindo became ill.
Sri Aurobindo did not fall ill while in prison; he was in normal health except for a superficial ailment for some time which was of no consequence.
A year's seclusion and meditation in the Alipore jail worked a great transformation in Sri Aurobindo.... Once again – now as ever – ‘service’ was his urge to action.
The idea was ‘work’ for the country, for the world, finally for the Divine, niṣkāma karma, rather than an ideal of service.
Sri Aurobindo's ‘An Open Letter to My Countrymen’ dated July 1909 and the second letter dated December 1909.
There is some confusion here and generally with regard to the two letters. Sri Aurobindo was not relying upon any change in Government policy for the effect of the first letter. He writes clearly that the proposed reforms were false and unreal and not acceptable. All he says is that if real reforms giving real power or control were offered, even if they gave only partial and not complete self-government then the Nationalist Party might accept them as the means towards complete self-government. Till then the Nationalists would maintain the struggle and their policy of non-cooperation and passive resistance. He relied not upon this but upon an intuitive perception that the Government would not think it politic or useful to deport him if he left a programme which others could carry out in his absence. Also the considerations about Home Rule and complete passive resistance had no connection with the first letter, because they did not occur to Sri Aurobindo at that time. It was afterwards about the period of the second signed letter that he weighed the circumstances and the situation in the country and considered whether it would not be necessary for a time to draw back a little in order to make a continued political action possible,
reculer pour mieux sauter, as the national movement seemed otherwise threatened with a complete pause. A Home Rule movement or a movement of the South African type suggested themselves to him and he foresaw that they might be resorted to in the near future; but he decided that such movements were not for him to lead and that he must go on with the movement for independence as it was. In the second letter also he rejects the reforms as inadequate and advocates a continuance and reorganisation of the Nationalist movement.3 This was on December 25th., five months after the first letter. Sri Aurobindo does not understand the reference to the coup de force and the stratagem: if by the coup de force is meant the proposed search and arrest, that was undertaken in connection with and as a result of the second letter which was to be made the subject of a prosecution. As Sri Aurobindo went to Chandernagore and disappeared from view the search was not made and the warrant was held back and the prosecution postponed till he should again reappear. This happened in February, a month or more after the appearance of the second letter. Sri Aurobindo wanted the police to disclose their hand and act, and the stratagem he wrote about was an answer to a letter forwarded to him at Chandernagore which he knew to be from a police spy asking him to reappear and face his trial. He replied that he had no reason to do so as there was no public warrant against him and no prosecution had been announced; he thought this would have the effect of the police coming out into the open with a warrant and prosecution and in fact it had this effect.
Reason for Leaving Politics
I may also say that I did not leave politics because I felt I could do nothing more there; such an idea was very far from me. I came away because I did not want anything to interfere with my Yoga and because I got a very distinct ādeśa in the matter. I have cut connection entirely with politics, but before I did so I knew from within that the work I had begun there was destined to be carried forward, on lines I had foreseen, by others, and that the ultimate triumph of the movement I had initiated was sure without my personal action or presence. There was not the least motive of despair or sense of futility behind my withdrawal. For the rest, I have never known any will of mine for any major event in the conduct of the world-affairs to fail in the end, although it may take a long time for the world-forces to fulfil it. As for the possibility of failure in my spiritual work, I shall deal with that another time. Difficulties there are, but I see no cause for pessimism or for the certification of failure.
October, 1932
1 See Section VIII for the telegrams and letters mentioned in this note.
2 A portion of this note with slight modifications has been incorporated in the preceding general note on Sri Aurobindo's political life.
3 Sri Aurobindo would have accepted Diarchy as a step if it had given genuine control. It was not till Provincial autonomy was conceded that he felt a real change in the British attitude had begun; the Cripps offer he accepted as a further progress in that change and the final culmination in the Labour Government's new policy as its consummation.