Sri Aurobindo rejects the common notion that a yogi must renounce the world

Sri Aurobindo - A Contemporary Reader Sachidananda Mohanty, Aurobindo Ghose - 2008 - 180 pages
prestige and predominance and create a sense of political as well as spiritual and cultural oneness [see extract 7].61 Further, Sri Aurobindo rejects categorically the claim of organised religion to control a nation's politics. ...

The many colors of Hinduism: a thematic-historical introduction - Page 334 Carl Olson - 2007 - 395 pages
In the final analysis, it is yoga that works to effect the triple transformation.Aurobindo rejects traditional forms of yoga because they fail to invest the finite and infinite worlds with equal reality and value. ...

Esalen: America and the religion of no religion - Page 65 Jeffrey John Kripal - 2007 - 575 pages
Still within this same Tantric affirmation of the world and the erotic body, Aurobindo rejects what he calls the “refusal of the ascetic.” A bit later he will criticize “the pessimistic and illusionist philosophies,” almost certainly a ... On the edge of the future: Esalen and the evolution of American ... - Page 118 Jeffrey John Kripal, Glenn W. Shuck - 2005 - 323 pages
Environment Evolution & Values - Page 55, D.P. Chattopadhyaya - 2007 - 332 pages
As we have already seen, Sri Aurobindo rejects both the scientific and the metaphysical denials of the teleological account of evolution. The scientific account of evolution is discounted by Sri Aurobindo, mainly on two scores. ...

Letting be: Fred Dallmayr's cosmopolitical vision Stephen Frederick Schneck - 2006 - 382 pages
something that Aurobindo thinks that critical reason can lead us to see. Impatient with the tendency of modern reason to universalize the particular, Aurobindo rejects the boast that it can explain "the whole truth of life. ...

Insights into the Taittiriya Upanishad Ke. Es Nārāyaṇācārya - 2006 - 78 pages
But Vedantism had no excuse to imbibe these elements into an otherwise joyful, wholesome, affirmative and comprehensive approach to life, abundantly evident in all Vedic Vedantic literature. Sri Aurobindo rejects this negative Vedanta ...

Philosophical papers of professor J.N. Chubb, J. N. Chubb, Harsiddh Maganlal Joshi, Indian ... - 2006 - 650 pages
Sri Aurobindo rejects the premise which turns the fact of diversity of experiences into a problem for logic. He points out that when we attempt to understand the nature of the Infinite our thought must not be hampered by the ...

An Illust History Of Indian Lit In English - Page 120 Arvind Krishna Mehrotra - 2005 - 406 pages
A few are absorbed in a life of meditation and self discipline — of yoga — and are indifferent to or contemptuous of the world and its activities. Aurobindo rejects this dichotomy: 'All life is yoga' is the epigraph of his major work on the subject, The Synthesis of Yoga (1955). Unlike most other teachers of yoga, Aurobindo does not present a fixed technique of practice. ... A history of Indian literature in English - Page 120 Arvind Krishna Mehrotra - 2003 - 406 pages
Concept of rebirth, Salila Nayak - 2004 - 601 pages
Thus Sri Aurobindo rejects the old religious idea of the law of karma as determining rebirth. His own solution is based on certain fundamental postulates, of which one is that- "That which has no end must necessarily have had no ...

Socialism in the Vedic literature:, Pushpendra Kumar - 2004 - 268 pages
In spite of its seeming attractiveness Sri Aurobindo rejects this general intellectual approach because of its failure to get into the hidden secret words of the Veda, ...

Against empire: feminisms, racism, and the West - Page 109 Zillah R. Eisenstein - 2004 - 236 pages
Sri Aurobindo rejects the dichotomous split between the self and the collective. Spirituality allows a recognition of the infinite: the power of a vast spiritual universality. 'Gnosis', the coming together of "the universal self and its ...

The variegated plumage: encounters with Indian philosophy : a ... - Page 374 Jānakīnātha Kaula, Narendranath B. Patil - 2003 - 387 pages
Sri Aurobindo rejects the world as Maya. According to him life is real and has meaning. All life, according to Aurobindo is a school and perfection of life to be obtained on earth. The Integral Yoga does not aim at a departure from ...

Prācī-jyoti: digest of Indological studies 2003
Aurobindo rejects the retributive theory of Karma as it reduces the supreme to the status of a strict and honourable accountant. Radhakrishnan also puts forward an evolutionary theory of Karma. He maintains that soul once embodied, ...

Gita and Gandhiji Ramesh S. Betai - 2002 - 307 pages
Shankara therefore lays stress on Jnana-yoga and believes that the path of Jnana is adjudged by the Gita as the highest and ultimately therefore the only path leading to spiritual rise and mukti. Aurobindo rejects Shankara's Jnana-yoga ...

The perennial quest for a psychology with a soul: an inquiry into ... - Page 420 Joseph Vrinte - 2002 - 568 pages
Sri Aurobindo rejects the idea of a slow and gradual progression in a straight line and he assumes that evolution is cyclical rather than linear. However, in order to make progress possible he assumes that the result of one cycle may ...

Journal of Dharma Dharmaram College. Centre for the Study of ... - 2002
Every finite is an infinite and has to be known and sensed in its intrinsic infiniteness as well as in its surface finite appearance."1 Aurobindo rejects the Advaita (monism) of Sankara, for he asserts unity to the detriment of ...

Neoplatonism and Indian Philosophy - Page 156 Paulos Gregorios, International Society for ... - 2002 - 275 pages
Sri Aurobindo rejects the view that the world is an emanation from God. On the contrary, it is the product of a deliberate choice on his part to manifest himself as the whole furniture of heaven and earth. Plotinus disagreed with this ...

Rebirth and personal identity: a philosophical study on Indian themes Leo Näreaho - 2002 - 277 pages
But if the world and its evolution are real and not illusory categories (Aurobindo rejects the Advaita Vedanta illusionism) and the process cannot take place outside Brahman, ie, it must be a part of Brahman, then the evolution adds ...

Bulletin of the Ramakrishna Mission Institute of Culture Ramakrishna Mission. Institute of Culture - 2002
Sri Aurobindo rejects Maya to save Advaita. In his monistic universe there cannot be anything tainted with unreality. Aurobindo says in his The Life Divine: 'The world is not unreal in the sense that it has no sort of existence; ...

The Advent Sri Aurobindo Ashram - 2001
In order to overcome this difficulty Shankara is compelled to say that even the gods are asuras in one sense. Sri Aurobindo rejects this as nothing but "a misuse of words".28 As long as Shankara believes that knowledge and works are ...

Fifty Eastern thinkers - Page 160 Diané Collinson, Kathryn Plant, Robert Wilkinson - 2000 - 425 pages
The first option entails that the one is not free to do other than manifest itself, and this Aurobindo rejects on the grounds that Brahman cannot lack the property of freedom. He is then faced with the corresponding difficulty facing ...

Journal of the Ganganatha Jha Kendriya Sanskrit Vidyapeetha Ganganatha Jha Kendriya Sanskrit Vidyapeetha - 2000
Aurobindo rejects the doctrine of materialistic emergence and advances his psychical interpretation of the world-process. If there is unity and continuity in the world-process and "if we suppose the unity to be unbroken, we then arrive ...

Despair and modernity: reflections from modern Indian painting - Page 34 Harsha V. Dehejia, Prem Shankar Jha, Ranjit ... - 2000 - 123 pages
and the supra-mental) there are for the human being a veil and a lid which prevent the human not only from attaining but even from knowing the divine." While clearly recognising the pain of the human mind Sri Aurobindo rejects ...

The Indian imagination: critical essays on Indian writing in English - Page 42 K. D. Verma - 2000 - 268 pages
It is important to remember that Aurobindo rejects both these philosophical assumptions, including the idea of ... That is why in his conception of liberty Aurobindo rejects the idea of the four yugas in the cycle of history and the ...

A companion to world philosophies - Page 534 Eliot Deutsch, Ronald Bontekoe - 1999 - 587 pages
the transcendence of the Absolute be reconciled with its immanence? Or, in what sense, if any, can the Absolute be said to be the creator of the world? For example, recognizing matter and spirit as equally real, Aurobindo rejects ...

French in India and Indian nationalism, 1700 A.D.-1963 A.D., K. S. Mathew - 1999 - 656 pages
provocative manner this vocation to that of monks; the comparison was not rejected, provided that one clarified that it was a matter of living in the world (Sri Aurobindo rejects the philosophy of the renouncer, "sannyasin"). ...

The integral advaitism of Sri Aurobindo - Page 203 Rāmacandra Miśra - 1998 - 437 pages
Sri Aurobindo rejects the views which recognise mind, whether individual or universal Mind as the creator of the world. The world, according to him is. as has been stated above, manifested by a supramental principle out of the being ...

Sri Aurobindo's Philosophy of Social Development - Page 106 Hence Sri Aurobindo rejects this ideal. The Failure of Reason In the infra-rational stage of life struggle, conflict and limitation are the principles even of ethics and religion. But these are not the essentials of all life. ...

T.M.P. Mahadevan, R. Balasubramanian - 1998 - 251 pages
Sri Aurobindo rejects Sankara's interpretation of this Upanisad. According to him, the principle that this Upanisad follows is "the uncompromising reconciliation of uncompromising extremes. "The extremes are: God — the world; ... [The soul-culture in the Upanisad in the light of Sri Aurobindo's thought, Chitta Ranjan Goswami]

Self and salvation in Hinduism and Christianity: an ..., Vadakethala F. Vineeth - 1997 - 247 pages
In his Essays on the Gita, Sri Aurobindo rejects this traditional division, and in the opinion of RC Zaehner, "he is certainly right"6 in doing so. It could be said that the Gita teaches one way of salvation which in itself comprises ...

Ever to the new and unknown: Sri Aurobindo International Centre of ..., Sri Aurobindo International Centre of ... - 1993 - 330 pages
Sri Aurobindo rejects Ramanuja's contention that there is no Pure Consciousness and that the individual self cannot realise its identity with the supreme Self. He has more differences with Madhwa than with Ramanuja, the dualist Vedantic ...

Essays on Indian philosophy traditional and modern J. N. Mohanty, Jitendranath Mohanty ... - 1993 - 347 pages
Sri Aurobindo rejects the naturalistic, and also consequently, ritualistic interpretation on several grounds. In the first place, he thinks — and in this he certainly raises a question of the utmost difficulty — that this ...

Philosophical reflections, G. C. Nayak - 1987 - 166 pages
Sri Aurobindo rejects this as 'the false standard of reality and of knowledge'. The sovereignty of the normal or the average mind leads to what Sri Aurobindo calls an 'egoistic illusion', 'a gross and vulgar error'. ...

Religion and human purpose: a cross disciplinary approach, William Horosz, Tad S. Clements - 1987 - 307 pages
Sri Aurobindo rejects this naturalistic theory of human evolution on the ground that it concentrates exclusively on the working machinery and surface process of the evolution and totally fails to take note of the purpose working there ...

Incarnation in Hinduism and Christianity: the myth of the god-man, Daniel E. Bassuk - 1987 - 232 pages
of the Catholic mystic and paleontologist, Teilhard de Chardin. Like Teilhard, Aurobindo's philosophy is grounded in personal spiritual experience. Aurobindo rejects the Hindu concept of the material universe as an illusion (may a). Rather, he perceives a definite purpose in matter, life, and mind, which is revealed in the ongoing process of evolution. ...

Modern Indian interpreters of the Bhagavadgita - Page 82 Robert Neil Minor - 1986 - 273 pages
Often indeed the Gita itself suggests the wider scope that can in this way be given to an idea in itself local or limited. Thus, Aurobindo rejects nothing from the Gita, as he understands it, in spite of his disclaimers. ...

Aurobindo's philosophy of Brahman - Page 138, Stephen H. Phillips - 1986 - 200 pages
In contrast to his attempt to preserve at least something of traditional ideas of mukti and lila, Aurobindo rejects outright a third view that is held by many ...

The Oracle, Netaji Research Bureau - 1982
In his The Human Cycle first serialized in Ary/t between 1916 and 1918, Sri Aurobindo rejects Soviet socialism as a 'social cult enforced by the intolerant piety and enthusiasm of a converted people'. When we proceed to define ...

Politics of minorities: some perspectives, Moin Shakir - 1980 - 172 pages
Even the saints, who reached some fusion of the Hindu and the Islamic teachings, were freely and immediately recognized as the leaders of the Hindu religion. Sri Aurobindo rejects the western concept of secularism in ithe background of the dominant traditions of Indian public life which is devoid of any conflict between the Church and the State. Hinduism has always been ...

Realization of God according to Sri Aurobindo: a study of a ..., George Nedumpalakunnel - 1979 - 308 pages
Aurobindo rejects this view and adds that for a truly ethical being there should be no need of a system of rewards and punishments to follow the path of good because virtue carries in it its own reward and sin brings with it its own ...

The Frontiers of human knowledge: lectures held at the ..., Torgny Torgnysson Segerstedt, Uppsala universitet - 1978 - 308 pages
Vedanta has brought reality to the creative evolution through natural and historical process in relation to Brahman. Though Aurobindo rejects Sankara, Aurobindo also can be spoken of as coming within the tradition of Neo-advaita; ...

History and society: essays in honour of Professor Niharranjan Ray, Niharranjan Ray, Debiprasad Chattopadhyaya - 1978 - 642 pages
Action, Hallam, Michelet, Voltaire and Burckhardt, among others, regard Renaissance as pre-eminently a revival of classical rationalism. Sri Aurobindo rejects this view. According to him, this is not correct at least in the case of its ...

Towards supermanhood: the philosophy of Sri Aurobindo, Pritibhushan Chatterjee - 1977 - 96 pages
It is obvious Sri Aurobindo rejects the mechanistic interpretation of instinct and does away with the rigid opposition between instinct and intelligence. ...

Suffering, Sujata Miri - 1976 - 107 pages
In Life Divine Sri Aurobindo rejects the Advaita conception of maya as itself false and as giving rise to false appearances. According to the Advaita, liberation from suffering amounts to a realization, a re-discovery of one-self, ...

Man and the universe of faiths, Madathilparampil M. Thomas - 1975 - 161 pages
Aurobindo rejects the consensus present among commentators of the Vedanta, that " not in this world of the dualities can there be our Kingdom of heaven but beyond, whether in the joys of the eternal Brindavan, or the high beatitude of ...

Gurus, swamis, and avataras: spiritual masters and their American ..., Marvin Henry Harper - 1972 - 271 pages
Aurobindo rejects the common notion that a yogi must renounce the world. All of life can be yoga. This means that every detail of life is so organized as to be consciously directed toward the divine evolution of men. ...

Together to the truth: a comparative study of some developments in ..., Marcus Braybrooke - 1971 - 168 pages
Because evil arises from mind, at a certain stage of evolution, Aurobindo rejectsany view which suggests dualism. Evil is not a native element of supreme nature. There is no absolute of evil, no second principle, responsible for ...

The evolution of the concepts of ātman and mokṣa in the different ..., Gajanan Narayan Joshi - 1965 - 868 pages
Moksa is Brahmin itself which is permanent and present even now Anybody can attain this kind of Moksa (liberation) by acquiring the real knowledge of the Self, which he himself is. Sri Aurobindo rejects the ...

Contemporary Indian philosophy, Rama Shanker Srivastava - 1965 - 398 pages
But it is an empty Absolute. If all the contents, attributes and relations are unreal, then the Absolute becomes pure being devoid of content. Sri Aurobindo rejectssuch a conception of the Absolute. For him Shakti or Force is the real ...

The self in Indian philosophy, Troy Wilson Organ - 1964 - 184 pages
Aurobindo rejects the Advaitin view of the Brahman because it presents but one side of the Brahman and hence is not faithful to the Upanishadic presentation. Such people, says Aurobindo in one of his rare illustrations, ...

Aurobindo, his life and religious thought, Herbert Jai Singh - 1962 - 41 pages
Aurobindo rejects the popular mechanical notions of Karma in which an unchanging soul is repeatedly embodied life after life, each time to bear the penalties and to enjoy the fruits of the deeds of its past terrestrial existences. ...

Bhagat Singh, the man and his ideas, Gopal Thakur - 1962 - 47 pages
by Brahman nor is it his manifestation, then what is the nature of this world of phenomena? Sankara answers — it is Maya or cosmic illusion. Having accepted the Sankhya realism and Sankara's monist view of reality, Aurobindo rejects ...

The concept of māyā from the Vedas to the 20th century, Ruth Reyna - 1962 - 120 pages
Vedanta in so far as it is the reaffirmation of what he calls the original Vedanta, ie, the original teaching of the Upanishads into concrete fullness and integrality."159Aurobindo rejects what he considers the illusionism of ... [Philosophy of Matter in the Atomic Era: A New Approach to the Philosop, Reincarnation and science, Sukra;: The story of truth]

The culture of India as envisaged by Sri Aurobindo, Charu Chandra Dutt - 1960 - 152 pages
Sri Aurobindo rejects this view summarily. There is no exact synonym for the word religion in Sanskrit. To the Indian, religion has had a larger and more comprehensive meaning than to the Westerner. "If, says Sri Aurobindo in his ...

Radhakrishnan: comparative studies in philosophy presented in ... William Ralph Inge - 1951 - 408 pages
For example, Sri Aurobindo rejects what the West tends to call spiritual values, such as the intellectual, moral, aesthetic, etc., as truly spiritual, because no such qualities or values can apply to the unqualified absolute spirit.4 It ...