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culture held this highest aim constantly before the inner eye of the
soul and insistently inspired with its prospect and light the whole
conception of existence. The entire life of the individual was en-
nobled by this aim; the whole ordering of society was cast into a
scale of graduated ascension towards this supreme summit.
CWSA 20: 162-65
The task we set before ourselves is not mechanical but moral and
spiritual. We aim not at the alteration of a form of government
but at the building up of a nation. Of that task politics is a part,
but only a part. We shall devote ourselves not to politics alone,
nor to social questions alone, nor to theology or philosophy or
literature or science by themselves, but we include all these in
one entity which we believe to be all-important, the dharma, the
national religion which we also believe to be universal. There is a
mighty law of life, a great principle of human evolution, a body
of spiritual knowledge and experience of which India has always
been destined to be guardian, exemplar and missionary. This is the
sanatana dharma, the eternal religion. Under the stress of alien
impacts she has largely lost hold not of the structure of that dhar-
ma, but of its living reality. For the religion of India is nothing if it
is not lived. It has to be applied not only to life, but to the whole of
life; its spirit has to enter into and mould our society, our politics,
our literature, our science, our individual character, affections and
aspirations. To understand the heart of this dharma, to experience
it as a truth, to feel the high emotions to which it rises and to ex-
press and execute it in life is what we understand by Karmayoga.
We believe that it is to make the yoga the ideal of human life that
India rises today; by the yoga she will get the strength to realise
her freedom, unity and greatness, by the yoga she will keep the
strength to preserve it. It is a spiritual revolution we foresee and
the material is only its shadow and reflex.
CWSA 8: 24 Sri Aurobindo
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