The many-sidedness of an Eratosthenes or the range of a Herbert Spencer have created in Europe admiring or astonished comment; but the universality of the ordinary curriculum in ancient India was for every student and not for the exceptional few, and it implied, not a tasting of many subjects after the modern plan, but the thorough mastery of all. The original achievement of a Kalidasa accomplishing the highest in every line of poetic creation is so incredible to the European mind that it has been sought to cleave that mighty master of harmonies into a committee of three. Yet it is paralleled by the accomplishment in philosophy of Shankara in a short life of thirty-two years and dwarfed by the universal mastery of all possible spiritual knowledge and experience of Sri Ramakrishna in our own era.
These instances are not so common as the others, because pure creative genius is not common; but in Europe they are, with a single modern exception, non-existent. The highest creative intellects in Europe have achieved sovereignty by limitation, by striving to excel only in one field of a single intellectual province or at most in two; when they have been versatile it has been by sacrificing height to breadth. But in India it is the greatest who have been the most versatile and passed from one field of achievement to another without sacrificing an inch of their height or an iota of their creative intensity, easily, unfalteringly, with an assured mastery.
Page – 338 Document: Home > E-Library > Works Of Sri Aurobindo > The Harmony Of Virtue Volume-03 > The Brain Of India
In Positivism Europe has attempted to arrive at a higher synthesis, the synthesis of humanity; and Socialism and philosophical Anarchism, the Anarchism of Tolstoy and Spencer, have even envisaged the application of the higher intellectual synthesis to life. In India we do not recognise the nation as the highest synthesis to which we can rise. There is a higher synthesis, humanity; beyond that there is a still higher synthesis, this living, suffering, aspiring world of creatures, the synthesis of Buddhism; there is a highest of all, the synthesis of God, and that is the Hindu synthesis, the synthesis of Vedanta. With us today Nationalism is our immediate practical faith and gospel not because it is the highest possible synthesis, but because it must be realised in life if we are to have the chance of realising the others. We must live as a nation before we can live in humanity.