THE ASHRAM OF SRI AUROBINDO

An Impression and Interpretation

Dr C. R. REDDY

Vice-Chancellor, Andhra University, Waltair

Through a series of unpremeditated events, a power beyond me drew me last December to Sri Aurobindo and the Holy Mother at their Pondicherry Ashram. I spent a few days there in an atmosphere of inspired bliss. Probably I was beside myself most of the time. Something higher had gripped me. Most reluctantly I left the place. Fondly I dwell in memory on the unmerited but wonderful reception I was accorded through the causeless grace of the Master and the ineffable tenderness of the Mother.

I do not wish to dwell on this occasion on matters pertaining to inner life. The theme of this paper is the objective nature and significance of the Ashram and the thoughts it evoked in me. It has a significance not merely for the Hindus but for entire humanity. There is nothing specially Hindu in Sri Aurobindo’s teachings and discipline. The soul is not Hindu. God is not Hindu. They are Universals. The origin of a particular creed may be traced to a particular height with localization in time and in geography, but the Ganges and sister rivers of like power for holiness all flow into the same ocean of eternity.

The teachings and discipline of the Ashram have had their source in the mystic heights of Vedic culture, but God is one; man is one. The truths of the soul transcend limitations of body, race, time and space. They have universal, eternal application.

In the Ashram there are pious men and pious women, who by birth belong to various faiths; naturally Hindus, mostly because of the attraction of neighbourhood and of inherited culture. There are Christians, Zoroastrians, Muslims and members of other creeds. But in conviction and in life, these many have been fused into one. Therefore, the faith acquired in the Ashram–a faith which does not negative reason–is a common possession of all. In the discipline they have adopted for the growth and fruition of their lives, they are one. It is the unity of harmony, not of mechanical uniformity and monotony, that makes for the orchestral swell of a heavenly music.

Misguided questions about Sri Aurobindo

It is a pity that the nature of Sri Aurobindo Ashram is not universally understood. Where it is not understood it cannot be appreciated. We have had a few critics, who, in my opinion, have not understood and therefore could not appreciate.

One of them wondered how Sri Aurobindo, a Yogi and a Sanyasi (apparently synonymous terms to him), could have sent his famous message to the Andhra University, when at the recent Convocation, it did itself the honour of conferring its National Prize on him for eminent merit in Humanities. The “eminent” should have been “supreme.” He argued: “Sri Aurobindo has renounced the world. Why then does he want to sponsor the idea of linguistic provinces and other affairs? Is this all C. R. Reddy’s forgery?” Apparently his idea is that Sri Aurobindo should have nothing to do with the world as, according to him, he had renounced it. After divorce one should not visit his wife!

Another critic, writing more recently, could not understand why Sri Aurobindo, the mystic, lends a mysterious life at Pondicherry, giving Darshan to people only on a few selected occasions, and refusing to undergo publicity. He is a Star, no doubt: but should he not be a Cinema-Star? He even insinuates that the Mother is everything there and the Master almost nothing.

I do not wish to answer point by point. In his preface to his Pro Vita Sua, Cardinal Newman ably exposed the inadequacy of point by point replies in dealing with controversies relating to the field of the Soul and Spirit. What is required is explaining, so far as this could be done by language and by human thought which have their limitations, the nature of the life lived and involved. If that cannot explain and convince, nothing else would. Where that fails, logic cannot succeed.

This is not the first time that Sri Aurobindo delivered messages of secular import. He gave a prescient reading of the future when he declared that the liberation of India and of a good bit of the world were contingent on the Allies triumphing over Hitler and his Asuric hordes. He always has been on the side of Suras, the powers of Light, in their battle with Asuras, the powers of darkness. The light he gives is a steady one and permanent. He does not create confusion by hasty opportunism and momentary tactics of a spectacular kind.

The confusion between Sanyasi and Rishi

At the root of the misconception that I am trying to dispel is the fallacy that he is a Sanyasi, who has given up the world and, therefore, has no right to re-enter it. There is a confusion here between Sanyasi and Rishi. What the critic has said may or may not be true of a Sanyasi but it is not true of a Rishi. Sri Aurobindo is a Rishi.

Renunciation, final, absolute, is not possible for the compassionate. They may renounce this or that which is not compatible with perfect illumination or power, but they cannot give up the struggling, sorrow-ridden world without stretching a helping hand. The tender-hearted with pity in their souls and power in their hands, cannot be indifferent to the fate of human beings. The Sanyasi may feel that, to be carefree, one has to give up all care for others. That is not the way of the Rishi; nor of a Bodhisatwa, nor of the Master and the Mother at the Pondicherry Ashram. If Nirvana is to be entered, it must be after the Mission of Compassion has been fulfilled and not before. And so it is that our saviours possess this trinity of grace–Wisdom, Power and Compassion. They are with us and for us. They look upon this hard earth as the stepping stone to Heaven; and not as its summary, irreconcilable contradiction which must be denounced and renounced.

The Sanyasi that discards clothes and the world is foreign to the Vedic spirit. Renunciation of the world is a creed of later growth and perhaps belongs to times when our race had become less virile and had to undergo defeat, despair and despondency. The Rishis were not Sanyasis. Anything but that. They were Seers who saw, felt and transmitted the truths they came into contact with–truths eternal, ever-existent, neither made nor unmade by Gods. By their spiritual discipline, a natural process and no magic, they sought for and acquired illumination and with it power. Knowledge is power; spiritual knowledge no less than scientific. They lived in the world, and for the world, they retreated to woods and lonely places. Retreat is not renunciation. Though they retired to forests, they had colonies there, peopled not only with men but with women. They grew the most beautiful flowers and the most charming Sakuntalas. They took part in the politics of the day and not infrequently played leading roles. Vasishta guided the Solar dynasties. Viswamitra was a disturbing factor in his time. If they sought after spiritual illumination and power, it was not to enjoy solitary bliss on the top of inaccessible heights. It was not for attaining Kaivalya or Nirvana ; but to be here with us and for us, to help us to improve, and to inflict punishment in case we proved to be too foolish or too obstinate. Their ideal was more the Bodhisatwa than the Buddha. The ancient Ashrams of the Vasishtas and Viswamitras, of the Brigus and the Angirasas, were brimful of a life of the world which, however, was not worldly; a life on earth that was not earthy, but directed to the good of humanity and its uplift to the stature and status of the bright Gods. They welcomed disciples and they received all persons that deserved to be received by their merit. Jabali was of low illegitimate birth but he was a Satya-kama, a lover of truth and was therefore reckoned a Vipra.

Nor were the studies in Ashrams confined to spiritual lore and sacred mysteries. The disciples had to fetch wood not only to feed the sacred fires but the kitchen fires also for feeding the inmates. They brought flowers for worship. Archery and the art of war were fostered. Viswamitra taught Sri Rama and Lakshmana the use of potent weapons. Agnivasa was the Guru of Drona, the Brahmin, who taught the Kauravas and Pandavas without forfeiting his Brahminhood. They trained Kshatriyas in war and weapons so that they might protect our Dharma from the aggression of Asuric hordes. Fighting for a righteous cause was not considered to be a degradation of our moral or spiritual nature. The very Avatars of gods during their sojourn on earth made blood flow in rivers and swam through them to the eternal gratitude of our race and its devotion.

There was nothing anaemic about the Aryan culture at its best and purest. It is to the immortal credit of Sri Aurobindo that he has tried to re-establish on earth after the lapse of many decadent centuries the true creed and the genuine discipline of the Vedas.

How Sri Aurobindo unlocked the secret of Vedas

In the education of Sri Aurobindo western classics played a leading part. He was a first-rate scholar in Greek. Greek and the civilization of Greece, are twin sisters of Bhasha and ancient Aryanism. Greek seems to have given Sri Aurobindo the key that unlocked the Veda to our generation.

Sri Aurobindo confesses that he does not know why there has been a mystery at the core of every religion; but it is a fact. We may not be able to explain the why and wherefore thereof. But in all religions there seems to be in the depths at the very centre a mystery. In the religion of the Greeks, there was the Eleusinian mystery, to quote but one instance. It is this idea that seems to have led Sri Aurobindo to search for and discover the key to the Vedas.

He had noticed, as all had done, the very close resemblance between the religions of Hesiod, Homer and our Vedas. There was nothing gloomy in either religion. The religion of Hellas teemed with strong gods and lovely goddesses who mingled freely with men and women and even entered into matrimonial relationship with them, begetting heroes and heroines, just as they did in Aryavartha in the twilight dawn of history. Zeus, Hera, Apollo, Athene and Aphrodite–are not all these the doubles of the Devas of the Vedic Pantheon? Gods could be defeated by men. The innate spiritual omnipotence of man was thus recognized. There was not the same sharp and hopeless separation between heaven and earth as there has been since. Men and women having the blood of gods and goddesses in their veins were radiant, powerful and full of hope and joy. Wherever they trod flowers bloomed. They enjoyed life whether in earth or in heaven without fear of thereby forfeiting their right to the highest Swarga or the place to which good beings ascend.

And yet at the core of this bright and breezy religion of the Greeks, there was something deeper, a mystery hidden from the human eye but made clear to the initiates. This mystery was not celebrated as a joyous popular festival but as something solemn, awesome, to be held in secret and far from the madding crowd.

And a further correspondence between Vedic and Hellenic metaphysics. The gods of Greece were subject to an impersonal law and destiny more potent than themselves. Great as they were, there was something greater, more potent. Similarly with us, there was a law of destiny, and of Karma, supreme over all beings–including to gods. “Even Shiva cannot escape the consequences of his Karma.”

Sri Aurobindo, an accomplished scholar in Greek and one who was steeped in the lore of our ancient Vedic culture, struck on the idea that in our case also there must have been a mystery embodied in the Vedas. There was. He discovered it and revealed it to the world.

Sri Aurobindo’s philosophy is in a sense factual. Even in its sublimest flights, it is based on fact, experience and personal realization, and on seeing like a Seer or Rishi. It rises like a pillar of cloud to heaven but it rises from the earth wafted on wings of Sadhana.

Broadly speaking there have been two types of Vedic interpretation–ritualistic and naturalistic. According to the former, by performing the Yajnas and other rites with the appropriate hymns or Mantras, we compel the gods to give us cattle, horses, and material and other boons that we desire. Even Brahma is obliged, if the Tapas is properly performed, to grant boons, however, formidable or even dangerous.

The naturalistic school, of which Yaska may be regarded as the founder sees in the Vedic Usha, Vrithra, Indra, Agni, Aswins and the other gods and goddesses, phenomena of nature personified.

There is a third school, the school of Sri Aurobindo which sees in the Vedic hymns very real and sublime spiritual truths. When the Rishis performed Yajnas and prayed to Indra for “Govu” or “Aswa” it was not for the paltry purpose of getting a few cows and a few horses. The Vedic mountain did not labour to produce such silly mice. So Govu and Aswa must refer to something greater and of far higher significance to man’s life and his progress. Sri Aurobindo proves with wonderful clarity and logic–his spirituality is so inseparably united with reason–that Govu meant Illumination such as comes from the rays of the Sun and Aswa meant not horse but Power. And what for did Rishis desire acquisition of Illumination and of Power? Not for looking at themselves as in a mirror and sitting brooding on their own beauty like a silly girl; and not to let power remain a bare possession without fruitful application. It was for helping the world and for using them as stages in their yet further progress to the rank and region of the Devas, that they sought Light and sought Power, sought Omniscience and Omnipotence.

And now we can in some small measure understand the nature of this extraordinary Ashram in which life and the joy of life are mingled in happy union with spirituality and spiritual progress. It is dug out of the Vedas and planted in Pondicherry.

The wonderful Mother and the harmonious regime

And the wonderful Mother, the presiding genius, and the great Master, the inspiring soul: here we have in perceptible symbol Purusha and Prakriti, giving life, light and joy around.

Early morning the Ashramites assemble in the street overlooked by the balcony from which the gracious Mother gives Darshan; remaining for a while moving about, smiling, looking bright, radiant, a ray of divinity like Usha. If anybody thought that a Holy Mother should cultivate ascetic frigidity and a perpetual scowl as evidence of her spirituality, he would be mistaken. She is not an ascetic. She plays tennis! The Devas are always bright. At this assembly there is a large concourse of men, women and children with Bhakti in their hearts and love, light and joy in their looks and talk and behaviour. Nothing gloomy. It is the dawn; that dispels the darkness.

At a later hour, the Mother presides like Flora, the Goddess of Flowers, with huge baskets laden with colour and perfume placed before her. Men, women and children, bathed, in happy reverence and joyous veneration advance to salute her and receive from her benedictions and flowers. Then the different people foregather in their different circles to talk over the great truths that count; or each retires to his place to meditate and to cultivate physical discipline and practise Sadhana. Sadhana is the way to realise and experience, to perceive, to see and become a Seer. This Ashram is no dry as dust world. It is a world apart from the world, but existing in it and for it like the Ashrams of our Vedic Rishis. The men and women of the colony have their meals mostly in common. Starvation is not regarded as an essential process for developing spirituality. The food is simple. It is cooked by the women Ashramites. There is enough nourishment and perfect hygiene. And the women find in this service an aid to their Soul’s progress.

There is a dairy where I saw some fine cattle. That is the source of their milk supply.

There is a garden, and the vegetable garden there is one of the best I have seen; and I am not quite a bad judge of gardens and vegetable gardens.

There is a bakery and wholesome bread is assured. Also a laundry and a small soap factory.

Intellectual nourishment is not neglected either. There is a first class printing press equipped with the latest monotype and other machines. And books to read in plenty and a very fine library and a variety of periodicals.*

Shabbiness in dress and manners and crude, vulgar conduct are not cultivated as arts leading to the soul’s perfection. Said the great Kalidas: “Sareeram Adyam Khalu Dharma Sadhanam” and so the disciples go about dressed in decent clothes, clean, simple and becoming. A guest-house is maintained where European conveniences could be had. I hope this will not be regarded as a double transgression of holiness and nationalism.

But in many respects what impressed me most were the educational institutions maintained by the Ashram and the ancient spirit of strength and joy that pervades them. The Mother, the embodiment of grace, light and tenderness, ordered an exhibition of games and physical exercises by the boys and girls of the Ashram schools. I said to myself, “If all the schools were like this, won’t India be unassailable by internal foes or external?” The parades were excellent. The exercises were gone through not merely efficiently but cheerfully. The girls were dressed in pants and tight-fitting jackets. They performed hazardous exercises like vaulting. Though there was risk of accident to limb, if not to life, they advanced, cool, calm, and resolute with bright looks and confident smiles, and went through the exercises without a single hitch or a single failure. Our Sanyasi critics may be aghast that the Mother, who is all grace and tenderness, should have organized; our girls, as it were, into a corps of Yogic Amazons. But the girls don’t lack the charm and grace of their sex. She told me that it was the Calcutta killings and the bestial abominations perpetrated on our helpless women and children that made her think of organizing the students in her schools, boys and girls, into a corps capable of self-defence. At the root is the great Vedic idea that, without a strong body, you cannot have a strong soul, undaunted in danger and ready to perform the great task, the root principle of all Dharma, of defending the weak and helpless.

The Nation’s need and the Master’s work

The second criticism is: Why then does Sri Aurobindo shun the world? Why does he not come out and go about? Could we get a more prescient leader or a more powerful? I reply: What is wrong in Sri Aurobindo remaining in seclusion at Pondicherry? Retreat into the “Tapovanam” was a frequent way of seeking the right atmosphere for spiritual exercises, concentration and penance. Religious leaders have found in seclusion a potent help for mental and spiritual efficiency and advancement. If the Rishi is spending his time and energy for helping the progress of the world and for equipping himself with the means of achieving that object, what business is it of ours to find fault? For such presumption involves the idea that we are better fitted to tell the Seer what means he should adopt than the Seer himself. I suppose this presumption is due to ignorance more than impertinence. Could not Sri Aurobindo be trusted to know how and by what methods he could carry out his great mission and acquire the needed illumination and power? I for one do not feel myself confident to tell the Master what school he should attend and what lessons he should learn.

Personally, and without meaning to lay down the law for one whose rule I feel I have to accept with implicit obedience, I see no reason why Sri Aurobindo should not, now that India is no longer a dependency, tread our soil once again with his hallowed feet and inspire the millions with his radiant personality. I see no reason. This does not mean that there is no reason. That is for the Master to decide. But Madras and all the cities in India and more specially the stricken provinces of Bengal and the Punjab would like to have his healing touch and his invigorating presence. But it is not for me to prescribe the ways and means. I know that the Master is promoting these and other humanitarian causes not merely in India but all over the globe in his own way and through agencies he deems the best and methods he deems most potent. So I leave it at that, believing where I cannot see.

After four days spent at this contemporary reproduction of the ancient Vedic Ashram, I left Pondicherry to return to Madras. But did I leave? Or was it only my body that left?

-Reprinted from Mother India

( Bombay) Sept. 3, 1949

* Since Dr. Reddy’s visit to the Ashram, about forty years ago, the following branches have been added–a medium-size unit for the manufacture of several varieties of hand-made paper; a workshop for manufacturing stainless steel articles and beautiful wooden furniture; a biscuit factory; a unit for the preparation of very fine scents and Agarbattis; a number of journals in different languages catering to all age groups; a large printing and publication department which has brought out excellent books–including the prestigious Birth Centenary Volumes of Sri Aurobindo and The Mother–with a separate wing for organising the sale and distribution of the numerous publications throughout the world.

–EDITOR

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