Let Us All Work For the Greatness Of India

The Greatness of India and Its Culture (10)


Indian Civilisation and Culture

III. The LifeValue of Indian Culture – the Supreme Achievements of Indian Culture in Its Dealings with Life

C. The Power of the Forms, Types and Rhythms That the Indian Culture Has Given to Life

In any culture aiming at completeness there must be “…not only great and noble governing and inspiring ideas, but a harmony of forms and rhythms, a mould into which the ideas and the life can run and settle. Here we must be prepared for a lesser perfection, a greater incompleteness. And the reason is that just as the spirit is vaster than its ideas, the ideas too are larger than their forms, moulds and rhythms. Form has a certain fixity which limits; no form can exhaust or fully express the potentialities of the idea or force that gave it birth. Neither can any idea, however great, or any limited play of force or form bind the infinite spirit: that is the secret of earth’s need of mutation and progress. The idea is only a partial expression of the spirit. Even within its own limits, on its own lines it ought always to become more supple, to fill itself out with other views, to rise and broaden to new applications, and often it has to lose itself in uplifting transformations of its own meaning into vaster significances or fuse itself into new and richer syntheses.”1

(i) The Three Stages or Periods in the History of the Indian Culture

“In the history of all great cultures therefore we find a passage through three periods, for this passage is a necessary consequence of this truth of things. There is a first period of large and loose formation; there is a second period in which we see a fixing of forms, moulds and rhythms; and there is a closing or a critical period of superannuation, decay and disintegration. This last stage is the supreme crisis in the life of a civilisation; if it cannot transform itself, it enters into a slow lingering decline or else collapses in a death agony brought about by the rapid impact of stronger and more immediately living though not necessarily greater or truer powers or formations. But if it is able to shake itself free of limiting forms, to renovate its ideas and to give a new scope to its spirit, if it is willing to understand, master and assimilate novel growths and necessities, then there is a rebirth, a fresh lease of life and expansion, a true renascence.

Indian civilisation passed in its own large and leisurely manner through all these stages. Its first period was that of a great spiritual out-flowering in which the forms were supple, flexible and freely responsive to its essential spirit. That fluid movement passed away into an age of strong intellectuality in which all was fixed into distinct, sufficiently complex, but largely treated and still supple forms and rhythms. There came as a consequence a period of richly crystallised fixity shaken by crises which were partly met by a change of ideas and a modification of forms. But the hard binding of set forms triumphed at last and there was a decline of the inspiring spirit, a stagnation of living force, a progressive decay of the outward structure. This decay was accompanied and at once arrested for a moment and hastened in the end by the impact of other cultures. Today we are in the midst of a violent and decisive crisis brought about by the inflooding of the West and of all for which it stands. An upheaval resulted that began with the threat of a total death and irretrievable destruction of the culture; but its course is now uplifted on the contrary by the strong hope of a great revival, transmutation and renascence. Each of these three stages has its special significance for the student of culture. If we would understand the essential spirit of Indian civilisation, we must go back to its first formative period, the early epoch of the Veda and the Upanishads, its heroic creative seed-time. If we would study the fixed forms of its spirit and discern the thing it eventually realised as the basic rhythm of its life, we must look with an observing eye at the later middle period of the Shastras and the classic writings, the age of philosophy and science, legislation and political and social theory and many-sided critical thought, religious fixation, art, sculpture, painting, architecture. If we would discover the limitations, the points at which it stopped short and failed to develop its whole or its true spirit, we must observe closely the unhappy disclosures of its period of decline. If, finally, we would discover the directions it is likely to follow in its transformation, we must try to fathom what lies beneath the still confused movements of its crisis of renascence. None of these can indeed be cut clean apart from each other; for what developed in one period is already forecast and begun in the preceding age: but still on a certain large and imprecise scale we can make these distinctions and they are necessary for a discerning analytic view. But at present we are only concerned with the developed forms and the principal rhythms which persisted through its greater eras.”2

(ii) The Firm Outward Basis for Founding the Practical Development of the Spirit of Indian Culture and Its Idea in Life – The Fourfold Varnasram System

“The problem which Indian culture had to solve was that of a firm outward basis on which to found the practical development of its spirit and its idea in life. How are we to take the natural life of man and, while allowing it sufficient scope and variety and freedom, yet to subject it to a law, canon, dharma, a law of function, a law of type, a law of each actual unideal human tendency and a law too of highest ideal intention? And how again are we to point that dharma towards its own exceeding by the fulfilment and cessation of its disciplinary purpose in the secure freedom of the spiritual life? Indian culture from an early stage seized upon a double idea for its own guidance which it threw into a basic system of the individual life in the social frame. This was the double system of the four Varnas and the four Asramas, – four graded classes of society and four successive stages of a developing human life.”3

(a) The Chaturvarnya System

“The ancient Chaturvarnya must not be judged by its later disintegrated degeneration and gross meaningless  parody, the caste system. But neither was it precisely the system of the classes which we find in other civilisations, priesthood, nobility, merchant class and serfs or labourers. It may have had outwardly the same starting-point, but it was given a very different revealing significance. The ancient Indian idea was that man falls by his nature into four types. There are, first and highest, the man of learning and thought and knowledge; next, the man of power and action, ruler, warrior, leader, administrator; third in the scale, the economic man, producer and wealth-getter, the merchant, artisan, cultivator: these were the twice-born, who received the initiation, Brahmin, Kshatriya, Vaishya. Last came the more undeveloped human type, not yet fit for these steps of the scale, unintellectual, without force, incapable of creation or intelligent production, the man fit only for unskilled labour and menial service, the Shudra. The economic order of society was cast in the form and gradation of these four types. The Brahmin class was called upon to give the community its priests, thinkers, men of letters, legists, scholars, religious leaders and guides. The Kshatriya class gave it its kings, warriors, governors and administrators. The Vaishya order supplied it with its producers, agriculturists, craftsmen, artisans, merchants and traders. The Shudra class ministered to its need of menials and servants. As far as this went, there was nothing peculiar in the system except its extraordinary durability and, perhaps, the supreme position given to religion, thought and learning, not only at the top of the scale, – for that can be paralleled from one or two other civilisations, – but as the dominant power. The Indian idea in its purity fixed the status of a man in this order not by his birth, but by his capacities and his inner nature, and, if this rule had been strictly observed, that would have been a very clear mark of distinctness, a superiority of a unique kind. But even the best society is always something of a machine and gravitates  towards the material sign and standard, and to found truly the social order upon this finer psychological basis would have been in those times a difficult and vain endeavour. In practice we find that birth became the basis of the Varna. It is elsewhere that we must look for the strong distinguishing mark which has made of this social structure a thing apart and sole in its type.

At no time indeed was the adherence to the economic rule quite absolute. The early ages show a considerable flexibility which was not quite lost in the process of complex crystallisation into a fixed form. And even in the greater rigidity of the latter-day caste system there has been in practice a confusion of economic functions. The vitality of a vigorous community cannot obey at every point the indications of a pattern and tradition cut by the mechanising mind. Moreover there was always a difference between the ideal theory of the system and its rougher unideal practice. For the material side of an idea or system has always its weaknesses even in its best times, and the final defect of all systems of this kind is that they stiffen into a fixed hierarchy which cannot maintain permanently its purity or the utility it was meant to serve. It becomes a soulless form and prolongs itself in a state of corruption, degeneracy or oppressive formalism when the uses that justified it are no longer in existence. Even when its ways can no longer be made consistent with the developing needs of the growth of humanity, the formal system persists and corrupts the truth of life and blocks progress. Indian society did not escape this general law; it was overtaken by these deficiencies, lost the true sense of the thing which it set out to embody and degenerated into a chaos of castes, developing evils which we are now much embarrassed to eliminate. But it was a well-devised and necessary scheme in its time; it gave the community the firm and nobly built stability it needed for the security of its cultural development, – a stability hardly paralleled in any other culture. And, as interpreted by the Indian genius, it became a greater thing than a mere outward economic, political and social mechanism intended to serve the needs and convenience of the collective life.

For the real greatness of the Indian system of the four varnas did not lie in its well-ordered division of economic function; its true originality and permanent value was in the ethical and spiritual content which the thinkers and builders of the society poured into these forms. This inner content started with the idea that the intellectual, ethical and spiritual growth of the individual is the central need of the race. Society itself is only the necessary framework for this growth; it is a system of relations which provides it with its needed medium, field and conditions and with a nexus of helpful influences. A secure place had to be found in the community for the individual man from which he could at once serve these relations, helping to maintain the society and pay it his debt of duty and assistance, and proceed to his own self-development with the best possible aid from the communal life. Birth was accepted in practice as the first gross and natural indicator; for heredity to the Indian mind has always ranked as a factor of the highest importance: it was even taken in later thought as a sign of the nature and as an index to the surroundings which the individual had prepared for himself by his past soul-development in former existences. But birth is not and cannot be the sole test of Varna. The intellectual capacity of the man, the turn of his temperament, his ethical nature, his spiritual stature, these are the important factors. There was erected therefore a rule of family living, a system of individual observance and self-training, a force of upbringing and education which would bring out and formulate these essential things. The individual man was carefully trained in the capacities, habits and attainments, and habituated to the  sense of honour and duty necessary for the discharge of his allotted function in life. He was scrupulously equipped with the science of the thing he had to do, the best way to succeed in it as an interest, artha, and to attain to the highest rule, canon and recognised perfection of its activities, economic, political, sacerdotal, literary, scholastic or whatever else they might be. Even the most despised pursuits had their education, their law and canon, their ambition of success, their sense of honour in the discharge and scruple of well-doing, their dignity of a fixed standard of perfection, and it was because they had these things that even the lowest and least attractive could be in a certain degree a means of self-finding and ordered self-satisfaction. In addition to this special function and training there were the general accomplishments, sciences, arts, graces of life, those which satisfy the intellectual, aesthetic and hedonistic powers of human nature. These in ancient India were many and various, were taught with minuteness, thoroughness and subtlety and were available to all men of culture.

But while there was provision for all these things and it was made with a vivid liberality of the life-spirit and a noble sense of order, the spirit of Indian culture did not, like other ancient cultures, stop here.”4

(b) The Chaturvarnya Only a Substructure for the  Higher Object to be Served by It

“It said to the individual: ‘This is only the substructure; it is of a pressing importance indeed, but still not the last and greatest thing. When you have paid your debt to society, filled well and admirably your place in its life, helped its maintenance and continuity and taken from it your legitimate and desired satisfactions, there still remains the greatest thing of all. There is still your own self, the inner you, the soul which is a spiritual portion of the Infinite, one in its essence with the Eternal.  This self, this soul in you you have to find, you are here for that, and it is from the place I have provided for you in life and by this training that you can begin to find it. For to each Varna I have supplied its highest ideal of manhood, the highest ideal way of which your nature is capable. By directing your life and nature in its own law of being towards that perfection, you can not only grow towards the ideal and enter into harmony with universal nature but come also into nearness and contact with a greater nature of divinity and move towards transcendence. That is the real object before you. From the life-basis I give you you can rise to the liberating knowledge which brings a spiritual release, mokØa. Then you can grow out of all these limitations in which you are being trained; you can grow through the fulfilled Dharma and beyond it into the eternity of your self, into the fullness, freedom, greatness and bliss of the immortal spirit; for that is what each man is behind the veils of his nature. When you have done that you are free. Then you have gone beyond all the dharmas; you are then a universal soul, one with all existence, and you can either act in that divine liberty for the good of all living things or else turn to enjoy in solitude the bliss of eternity and transcendence.’ ”5

(c) The System of Four Asramas and Its Object

“The whole system of society, founded on the four varnas, was made a harmonious means for the elevation and progress of the soul, mind and life from the natural pursuit of interest and desire first to the perfection of the law of our being, Dharma, and at the end to a highest spiritual freedom. For man’s true end in life must be always this realisation of his own immortal self, this entry in its secret of an infinite and eternal existence.

The Indian system did not entirely leave this difficult growth to the individual’s unaided inner initiative. It supplied him with a framework; it gave him a scale and gradation for his life which could be made into a kind of ladder rising in that sense. This high convenience was the object of the four Asramas. Life was divided into four natural periods and each of them marked out a stage in the working out of this cultural idea of living. There was the period of the student, the period of the householder, the period of the recluse or forest-dweller, the period of the free supersocial man, parivrÀjaka. The student life was framed to lay the groundwork of what the man had to know, do and be. It gave a thorough training in the necessary arts, sciences, branches of knowledge, but it was still more insistent on the discipline of the ethical nature and in earlier days contained as an indispensable factor a grounding in the Vedic formula of spiritual knowledge. In these earlier days this training was given in suitable surroundings far away from the life of cities and the teacher was one who had himself passed through the round of this circle of living and, very usually, even, one who had arrived at some remarkable realisation of spiritual knowledge. But subsequently education became more intellectual and mundane; it was imparted in cities and universities and aimed less at an inner preparation of character and knowledge and more at instruction and the training of the intelligence. But in the beginning the Aryan man was really prepared in some degree for the four great objects of his life, artha, kÀma, dharma, mokØa. Entering into the householder stage to live out his knowledge, he was able to serve there the three first human objects; he satisfied his natural being and its interests and desire to take the joy of life, he paid his debt to the society and its demands and by the way he discharged his life functions he prepared himself for the last greatest purpose of his existence. In the third stage he retired to the forest and worked out in a certain seclusion the truth of his spirit. He lived in a broad freedom from the stricter social bonds; but if he so willed, gathering the young around him or receiving the inquirer and seeker, he could leave his knowledge to the new rising generation as an educator or a spiritual teacher. In the last stage of life he was free to throw off every remaining tie and to wander over the world in an extreme spiritual detachment from all the forms of social life, satisfying only the barest necessities, communing with the universal spirit, making his soul ready for eternity. This circle was not obligatory on all. The great majority never went beyond the two first stages; many passed away in the vÀnaprastha or forest stage. Only the rare few made the last extreme venture and took the life of the wandering recluse. But this profoundly conceived cycle gave a scheme which kept the full course of the human spirit in its view; it could be taken advantage of by all according to their actual growth and in its fullness by those who were sufficiently developed in their present birth to complete the circle.”6


  1. Complete Works of Sri Aurobindo, Vol.20, pp.168, Sri Aurobindo Ashram, Pondicherry
  2. Ibid, pp.168-70
  3. Ibid, p.170
  4. Ibid, pp.170-73
  5. Ibid, pp.173-74
  6. Ibid, pp.174-76
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