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Aurobindo Ghosh an eminent intellectual exemplified an indomitable spiritual force and anticipated the destined installation of the divine realm on earth through the process of spiritual evolution. He was keen to emancipate people from social and political impediments and made a fervent appeal to inculcate spiritual virtues which would help mankind accomplish peace and real freedom. He in fact envisaged the framing of spiritualized collectivism which would harmonize the claims of the individual with those of the social aggregate. He wanted to establish a balance between the spiritual or absolute and the world or materialism. For him India’s historical edifice in not characterized by an aggregate of machine propelled events but at the root of our very being there is inherent an upward spiritual determination.Such a visualization would help the ushering of a perfect ideal society where harmony, peace and unity would hold sway. In the broad framework of such an understanding can be placed the spiritual interpretation of Aurobindo’s nationalism and its related fundamentals. His divine interpretation of the nation made him a strong protagonist of spiritual nationalism which in an all-inclusivemanner would promote the cause of the divine unity of the nation and inspire the people to gain inspiration from the Vedantic concept of the ultimate and absolute reality. His understandings and attempts to relate nationalism to the concept of spiritual freedom where an individual would identifyhimself with the society has also been dealt with. Aurobindo broadly speaking was a thorough humanist and the underlying logic of his spiritual inclinations proves beyond doubt that he was the greatest humanist of our times.

The article tries to lucidly analyze Sri Aurobindo’s ideas on nationalism and how he interpreted it in spiritual terms. His ideas on spiritual nationalism had a widerpurpose to fulfil i.e. promoting the cause of human unity. Th study has also tried to show how Aurobindo’s philosophy tried to synthesize and balance the spiritualism of the East and materialism of the West. His message through out his life was very clear and it stood for spirituality in terms of being touch with one’s inner divine self, the recognition of which would promote peace, unity and brotherhood throughout the world.

Chattopadhyaya, D. P., History, Society and Polity: Integral sociology of Sri Aurobindo, (New Delhi, Macmillan and Co., 1976) This book seeks to highlight the relationship between the society and polity in the light of the rhythms of the human cycle, He begins with the concept of nature, the purpose of human existence and the significance of values in one’s life. Whether to include or exclude the question of value from the domain of sociology has been dealt with in an exhaustive manner. The significance of spiritual power and how to establish balance between one’s inner self and his outer environment has also been discussed. Importance of communitarian living and an integrated existence is the focus of the study. Chattopadhyaya, D. P., Sri Aurobindo and Karl Marx, Delhi, (Motilal Banarsidas, 1988) Chattopadhyaya’s book on “Sri Aurobindo and Karl Marx” not only deals with the philosophical understandings of Aurobindo with regard to man, his environment, his interaction with the state, family life etc but as the name of the book suggests, philosophical comparison with Karl Marx has been attempted at. Even though both the thinkers belong to two different background and different ages but the similarity of their views with regard to society, communitarian living, Aurobindo’s constructive approach and issues of world unity has been dealt with. Ghose Sri Aurobindo, Sri Aurobindo Birth Centaury library, Volume 15 (Pondicherry: Sri Aurobindo Ashram,1972) “Sri Aurobindo Birth Centenary Library” is an important volume amongst the collection of several volumes published by Sri Aurobindo Ashram Pondicherry. Details of the Rig Veda and its mystic components have been analyzed in this volume. Aurobindo talks about the period when the Vedas were composed and considers them as our ultimate/supreme poetry as it puts forth an integrated vision of reality and relevant knowledge. Ghoshal, U.N: A history of Indian Public Life (Oxford University Press, 1959), The author U. N. Ghoshal in this book describes the different facets of political institutions and various aspects of administration during the later Vedic period. Origin of a monarchical state, working of a centralized government and considering the Arthashastra of Kautalya as the main essence of Mauryan source are the main highlights of this book. Heimsath Charles H: Indian Nationalism and Hindus Social Reform, Princeton, (Princeton University Press, 1964), The author in this book discusses the nature of social reform movements in the Hindu society covering the post Raja Ram Mohan period and extending it till the Ghandhian period. The impact of social reforms on the various regions of our country both from a political and social point of view has been analyzed in depth taking into consideration the specific aspects of the concerned areas. MacphersonC.B: The Political Theory of Possessive Individualism: Hobbes to Locke (Oxford: Clarendon Press, 1962), Macpherson, a Canadian political philosopher in the above book provides a strong critique of that version of liberalism which places sole importance on the value of an individual and his rights not taking into consideration the responsibilities of the individual towards the society. His talks of an unique form of individualism and that is possessive individualism i.e, the individual being the sole possessor of himself and he should be free from any dependence so that he remains human. Mc. Dermott: Introduction to Aurobindo’s the Mind of Light (New York: E.P. Dutton, 1971), In the above book Mc. Dermott discusses the basic theme of Aurobindo’s philosophy i,e. the growth of human consciousness and the coming of divine life on earth. How man would transform himself into a divine entity and develop extraordinary characteristics through a progressive phase has also been discussed. In a nutshell this book seeks to highlight the philosophical contribution of Sri Aurobindo in a very clear manner. Mehta V.R, Beyond Marxism: Towards an Alternative Perspective (New Delhi: Manohar Pub., 1978), V. R. Mehta in this book strongly speaks against the basics of Marxism and possessive individualism and lays emphasis on the need to appreciate human personality in its totality and also appreciates the importance of moral reasoning and contemplations in one’s life. Basically, he criticizes both liberalism and Marxism and calls upon their philosophers to take into account the multidimensional nature of man and society. Narvane, V.S.: Modern Indian Thought, (New Delhi, Orient Longman, 1978), The above book analyses and discusses the background and characteristics of Modern India particularly focusing on various socio-religious movements and the ideas of their protagonists. Raja Ram Mohan Roy’s ‘BrahmaSamaj’, Mahatma Gandhi and Rabindra Nath Tagore’s contribution to Indian thought among other issues have been discussed. Pantham, T and Deutsch, K.L (Ed): Political Thought in Modern India (New Delhi, Sage, 1986), This book edited by Pantham and K.L Deutsch has seriously taken up the philosophy of all major political philosophers of modern India who totally comprise modern Indian political philosophy. What is unique about this book is an analysis of social and historical contexts in which ideas and theories have emerged and taken shape. At some places a political economic perspective has been adopted and in some cases a comparison has also been made with the ideas and theories of Western thinkers and their ideas. Shiva: Sri Aurobindo’s Integral Approach to Political Thought, (New Delhi, Metropolitan, 1981), In the above book the author has tried to study Aurobindo’s integral aspect of his philosophy. Integration and a synthesis between the individual and the society, between the absolute and reality or between spiritualism and materialism has been lucidly discussed. Singh Karan: Prophet of Indian Nationalism: A study of the Political Thought of Sri Aurobindo. (London George Allen, 1963), Karan Singh in the above book of his has discussed and analyzed Sri Aurobindo’s concept of nationalism and how Aurobindo went on to consider the nation in divine terms, hence propagating the spiritualized version of nationalism. Forwarded by Jawaharlal Nehru this book essentially focusses on the political understanding of Aurobindo which has a strong spiritual bias. Varma V.P, The Political Philosophy of Sri Aurobindo (New Delhi, Motilal Banarsidass, 1976, Revised), In the above-mentioned book, the author, V.P. Verma analyses Sri Aurobindo’s ideas on the state and how it is a means to achieve ideal human unity. The historical necessity of the state, its evolutionary perspective and how attainment of human unity can solve the problems of human society and other issues are of concern in this book.

Aurobindo’s genius lies in his successful attempts to synthesize diverse strains of spirituality and politics and mould them into an intense and dynamic integrated whole. He was the harbinger of a novel rendition of nationalism with a spiritual basis which had the potentiality of transforming individuals in the society and thus opening the possibility of a wholesome resurrection of our country. He was in fact a novel nationalist who had in mind the overpowering grandeur and spiritual genius of his motherland. But his nationalism was not circumscribed by demeaning considerations. The greatness of a nation cannot be attributed to political and material stimulus but the greatness of hearts and a determined pursuance of the vision of an ideal society propels a nation towards greatness and freedom. Nationalism for him was to be pursued as religion which in an uncompromising manner discards the notion of individual selves and assiduously contemplates the ubiquitous presence of God in the nation and also in the lives of our countrymen. Aurobindo considered Mother India as having a spiritual identity having immeasurable powers and bringing within its fold the vitality of our huge population. India should not be comprehended in terms of a geographical specification but as he had said as a divine being, indestructible in nature and symbolizing an eternal force to be reckoned with. This divine entity was destined to perform celestial duties and emerge as a forceful whole well equipped to neutralize all challenges. Aurobindo’s interpretation of nationalism was thus distinct in nature. It was not meant for the achievement of politicalpurposes, it was meant to pursue a divine plan the realization of which was conceivable as he had upheld the concept of nation as one in which the Almighty manifests Himself. So much so that he has often been regarded as an erudite of a spiritually harmonious and a politically enlightenedhumanity. In the intricate bonds between his spiritually oriented philosophy and political thought is reflected his emphasis that the nucleus for political and spiritual redemption rests onthe adoption of the principle of natural growth which would be genesis of true law.True law would be the anti-thesis of state law as the latter as Aurobindo understands serves as a deliberate intrusion to rectify the inner enigmas and perplexities of human society. It is an aberration on the part of humans to resort to the machinery of the government and state to ensure an impeccable social and political ambience senses Aurobindo.  “This erring race of human beings’ dreams of perfecting their environment by the machinery of government and society; but it is by the perfection of the soul within that the outer environment can be perfected”².

Aurobindo was and is regarded as the most powerful and original protagonist of spiritual nationalism whichpostulates nationalism as a religion which resolutely renounces the version of individual selves and assiduously confirms Omnipresence of God in the nation and amongst its countrymen. Infact one of the most significant contributions of Sri Aurobindo to global political contemplations is his conjectures on nationalism. Like an individual every nation possesses a soul which hints at it being a living creature. His conception of nationalism with spiritual overtures is intrinsically related to his postulations of the soul of a nation. As such nationalism can be said to have emerged from the Almighty and is thus bereft of any political or theoretical implications. He even went on to opine that God revealed Himself through the nation or India. The nation is symbolized as having a common mother where fundamentals of caste, class, family are to be sidelined to create space for the aggrandizement of one’s sensibilities in a manner which would permit oneto identify his feelings, desires, and fortunes with those of his countrymen. Nationalism thus has a higher and transcendental purpose to fulfil. Mother India typified for him a spiritual whole possessing immense divine proficiencies. It is an indomitable entity bringing within its scope the vitality of millions of our brethren. Nationalism was to be a composite force enduring in the vitality of God which cannot be vanquished or suppressed and well equipped to thwart off threats external or internal. Aurobindo’ rendition of spiritual nationalism imparts him an unique honour very different from the galaxy of other modern Indian philosophers. “The bedrock of political philosophy of Aurobindo’s was his concept of spiritual nationalism and the divinity of the motherland.”³. Our motherland said he is spiritual in its temperament as such a nationalist would imbibe in his person this religioun of nationalism and his activities would be guided by the religious spirit. Hence nationalism can be postulated as a religion on its own enduring in the invincibility of God, depicting its presence in the invincibility of God, a perpetual and no-ending force divine in its disposition and spiritual in its resolution. To pursue the cause of nationalism is a spiritual act as it meant serving the will of God. A true nationalist has to be a religious person fearlessly discharging the call of a divine mission and ever willing to sacrifice everything for the cause of the nation. Immense fault in the spiritual values and an attitude of valiance will enable an individual to possess and pursue profound ideals in practice and otherwise.

As one of the most systematic and spiritually inclined philosopherof Indian nationalism, Aurobindo took upon himself the mission to strengthen the spiritual bond of unity amongst individuals cutting across all barriers. This calls for an awakening of the masses and instilling in them the sense of inner oneness. Emphasis is on the notion of a single human entity embracing within it the collective world. Within such a frame of reference he calls upon India to provide leaderships in the dissemination of spiritual knowledge and in the realization of the divine unity within and outside the national boundaries. This spiritual reformation of humanity spearheaded by India would go a long way to free the world from matristic trappings. As a celestial chief tan of the world, India would initiate the immaterial phase of human evolution in which the essential and inherent equality between individuals would be duly upheld. The variations and incompatibilities of individuals would cease to exist, and everyone would bask in the glory of the spirit of oneness. For Aurobindo nationalism does not propose an ideal arrangement where inequalities and differences would be liquidated, or variations would not exist, but it denotes a powerful force well equipped to demolish the differences emerging out of unequal conditions. He was in fact convinced that nationalism when understand within the spiritual frame of reference would pave the way for social and economic equality and not vice versa. He was not ready to accept that the forces of nationalism emerged in our country because of the efforts of the Congress but it was destined to emerge as it was guided by a divine force. It did not require any external intervention to propel its growth but the momentum for strengthening the roots of nationalism was instilled in the mind of the common Indians on its own as it was divinely destined. Nationalism reflects the passionate endeavor for comprehending the divine unity in the nation in which all individuals as its components irrespective of real or apparent disparities would be fundamentally equal and exist in total solidarity. Thus, Aurobindo’s enlightened and spiritualized nationalism also rejects variations between various castes as well as classes. He was also quick to confirm that the principle of political organization into a democratic polity with its emphasis on equality and unity would be fruitless unless the same tenets are asserted in the societal sphere in an objective and rational manner.

Aurobindo belonged to that school of Indian renaissance and nationalism that found it propitious to bring about an amalgamation of eastern and western ideas. He was deeply inspired by the writings of such western political philosophers as Burke, Mill and Mazzini. “To the purely political character of nationalism, Mazzini gave an ethical and cosmopolitan orientation”⁴.Aurobindo explicated the gospel of nationalism in purely religious terms expedient to the needs of the time and circumstances. He incessantly spoke of the divine task of achieving political redemption of India. He conceptualized India as the ‘mother, a novel understanding of our nation which went beyond geographical boundaries. As nationalism was divine in nature its practice was a formidable task and Aurobindo as such emphasized the need for virtuous training both on the part of the leaders as well as for the followers. He outrightly rejected the occidentalizing nuances of the social reformers and social obscurantism and political radicalization never appealed to his versatile genius mind. He was a diehard patriot and an intense lover of humanity. His political philosophy would never permit the suppression of any segment of the society. For spiritual nationalism to be invigorated both the leaders and the common man should strengthen their inward force, establish straightforward communication with the divine absolute power and this would bound to infuse strength and latitude to our country. It is the spiritual strength of India that renders her a superior position in comparison to her European counterparts. A combination of discipline, strength, spirit and purity opined Aurobindo would spiritually resystematize our political life. The great epics of the ancient Hindu – the Vedas and the Upanishads contain the enigmas of spiritual insights which are indispensable for the emancipation of mankind. The spiritual richness of India has made her competent enough to guide mankind towards an existence of equality, harmony, and fullness.

Aurobindo’s version of nationalism is of a cosmopolitan disposition. The social and political unfolding of individuals makes it necessary to first cross through the stage of nationalism. He in fact had in mind the pursuance of the enlightened goal of human unity via a world union and the religion of humanity and the spirit of inner oneness would serve to strengthen the foundation of such an arrangement. Thefinaloutcome should be the creation of a world state and the most favorable form of the same would be a federation of free citizen in which there would be the absence of all forms of domination and subjection and forced inequality. Even though some men may enjoy a natural influence and patronage, but all individuals would have an equal standing.A world union of this variety confirmed Aurobindo had immense possibilities of long-term survival.

Aurobindo was uncompromisingly an intense patriot and a passionate lover of humanity. His humanistic approach finds adequate reflection in his call for world unity and in his urge to pursue a humanitarian mode of living. Implicit in his contemplations of human evolution is his enunciation of the ideal of human unity. As such the totality of his political thought must be placed and interpreted within a broad framework of spiritualism and his strenuous rendition on nationalism. His religious and metaphysical ideas seek to serve a sociological purpose. Those societies which are dominated by the tenets of science and technology and where people are oblivious of the ultimate need for realizing their deeper spiritual potentialities will result in isolation,segregation, and solitariness of the individuals. An ideal society of Aurobindo’s concern would be one where the individual would owe his final allegiance to the truth, the Divine or the spirit which is inherent in himself and give expression to that truth of being in himself. The real aim of such an individual’s existence should be to extend a helping hand to the others in the community to find their own truth and fullness. However, the extent to which an individual can contribute to the spiritual realization of others would depend on his own spiritual growth. As he moves ahead in this spiritual journey, he enters the zone of spiritual freedom Aurobindo was one of the most powerful proponents of the concept of spiritual freedom. Once man becomes the emissary of a supramental spiritual power the mechanical and superficial requirements of nature can be got rid off.The attainment of spiritual freedom is found in the context of that spiritualized society and polity which is grounded in the realm of divine consciousness.

Aurobindo always rejected the materialistic interpretation of the society.The nature of a society is to be determined by the ideals which it has setfor itself and the nature of the means to be adopted for the attainment of these ideals. An ideal society of Aurobindo’s dreams can be attained only by comprehending the actual attributes of human subsistence. As man becomes conscious of his real being his destiny, nature and growth will be identified with those of his community and society. He would cease to be a privileged individual and his destiny would be tied to that of his fellow beings. The society then as a whole would march ahead towards the stage of divine perfection.Mankind opined Aurobindo further cannot attain divinity in life in a single cycle.The cycles in this divine voyage are numerous and every cycle has its own perception of the divinity in man. As man moves ahead towards the realization of divinity he will embark in a noble phase of his life where he will relish the beauty, joy and harmony of the divine self and in course of time would play a determining role in the ushering of a free and noble human existence.

Aurobindo accepted that India had gained the idea of social and political freedom from the western world but at the same time he strongly held that spiritual freedom was the ultimate version of freedom and once man attains it social and political freedom would be accomplished in an unrestrained manner. As such an individual has an important purpose to fulfill. He is neither an ordinary refraction of matter nor a mere soul being. Besides being a divine creature, he represents an evolutionary and progressive force which is manifested in the earthly existence.The absolute finds manifestation both in the individual and the collectivity. A spiritually uplifted and liberated individual will not only be a manifestation of the all-powerful absolute but will also serve as a means for the attainment of the collective will of the mankind.Spiritual evoluation of the society is conditional on the attainment of political liberation which can only set loose the forces of life and growth which is propitious for the societal spiritual upliftment. Thus,spiritual and political liberation are intrinsically related so is the intimate connection between the individual and society. The attainment of political freedom it follows become feasible in the backdrop of spiritual impeccability. An in-depth study of Aurobindo notion of freedom also leads us to the realization that he made no distinction between the laws of ones being and the laws of the Almighty. This is because the real being of a person, unlike his surface character is divine in nature. As such the laws of God and that of one’s real nature cannot be differentiated.

Aurobindo’s conceptualization of freedom finds strong resonance in the amalgamation of the ideas of Rousseau and the Bhagavad-Gita. Rousseau had in fact defined moral liberty as “obedience to a law which we prescribe for ourselves “⁵. The writings of western philosophers have thus a strong influence on Aurobindo’s perception of freedom, but he engaged in its metamorphosis in the enlightened context of Indian spirituality. According to the Gita when an individual is spiritually oriented,he will restrict himself to the performance of his own tasks and duties and this will enable him to achieve divine consciousness. Aurobindo refused to accept the rationalistic stream which characterized modern western civilization. He rejected the conception that life is to be technically administered, juggled and controlled. The subjective notion of life projects the goal of an individual to promote and develop self-consciousness where his prowess of insight would enable him to establish connect with the self. Spiritual realization contends Aurobindo is an exercise that cannot be rooted in solitariness. It isardently communal and as such humanitarian in its disposition.According to Aurobindo the actual goal is in a “Self, one in difference which related the good of each, on a footing of equality and not of strife and domination, to the good of the rest of the world⁶.”The underlying logic in Aurobindo’s contention is the close affinity between the   individual and the community. It is the community that complements the individual and vice versa. The community is morally bound to promote the interests and aspirations of all members of the society and the individual on the other hand must renounce his self-seeking attitude and identify himself with the well-being of the community.

In a perfect human society said Aurobindo every human being would help others in need and treat them in a way he would himself prefer to be treated.These are moral obligations he opines which would pave the way for an ideal social existence in which man as spiritually enlightened individuals would ascertain social-political structures. The precepts guiding the individual, community,nation, and humanity as a whole has been integrated into a single whole in his contemplations,thus making a corporate existence in its perfect manifestations an actual possibility.Humanity should diligently pursue its upward evolutionary journey of perceiving and expressing the Divine the driving force coming from the unbridled growth of individuals and other groupings of men. Aurobindo’s real notion of humanity stands on the pillarsof equality,freedom and brotherhood, the binding idea being the invincibility of human brotherhood. Fraternity is the soul force which imparts momentum and thrust to the twin principles of freedom and equality. In his spiritualized society and hence polity both the individual and the community can march ahead on the path of fulfillment when the power of brotherhood predominates and creates a congenial growth for the union of freedom and equality. Thus, Aurobindo’s humanistic society outrightly rejects a superficial and machine propelled societal arrangement. Aurobindo’scharacterization of a humanistic society in fact is rooted in the soul power of brotherhood which in turn should be the sole determinant of a spiritualized polity. His integrated vision in fact enunciates the discovery of the divine as a matter of immense and ultimate concern alongside with due recognition to administration, economy, education, security, and the like. Aurobindo thus was “the first to relate all millenniums of Indian thought to the bipolar world of the individual and the collective and to define all subsidiary values as freedom and equality in terms of this holistic picture of society.⁷”

For a comprehensive discernment of Aurobindo’s philosophy his explicit metaphysical orientations need to be taken into consideration.His metaphysics emerged out of reconciliation between Indian spiritualism and western materialism / secularism, Scientific rationalism of the western world has many achievements to its credit which led to the ascending of man as a creative individual. Democracyand socialism as political philosophies’ gained momentum, man’s knowledge about the unfolding of natural and social phenomena increased manifold and placed him in a position to exercise control over the external environment. But in the process man moved away from an in-depth appreciation of the ultimate spiritual reality. This hiatus however failed to negate the significance and the reality of the spirit. Secularistic materialism failed to create a congenial atmosphere for the indepth realization of divine life. Aurobindo in fact wanted to eloquently conciliate the claims of both the spirit and the matter. He significantly contended that the supreme and absolute reality is not stationary in nature, but it has inbuilt seeds of being proliferated and hence emerging in variations. Heterogeneity is thus as real as the laws of nature. The external world is not imaginary but an actual creation. Concealed spirit is matter. Matter, life and mind undergoes successive evolutionary progression. As such Aurobindo gives matter and spirit their due recognition and he successfully attempted a metaphysical synthesis between both. This metaphysics of Aurobindo emerged out of the amalgamation of eastern and western notions. A great visionary Aurobindo vision has been characterized as the be most integrated and a balanced one as compared to the other thinkers of his period. But the cardinal principle of his philosophy which overshadowedall other aspects of his thought was that of the ultimate reality and that being the spiritual being.  In his spiritual capacity every individual should and would make attempts to promote the good of all in the society.

Aurobindo was not only an arch patriot but was also an ardent lover of humanity. He upheld the spiritual religion of humanity and for him the sure panacea for the social and political abyss of the contemporary world was the setting up of a spiritualized community. Such a community would strengthen the forces of an enlightened spiritual society which alone can ensure an enriched and good life. The mechanical requirements of nature can be mitigated once an individual submits himself to the dictates of an absolute and immutable spiritual force. This submission would obviously enable him to achieve divine consciousness. It is in this context Aurobindo opined that acompliance to the laws of one’s being would mean obeisance to the laws of the Almighty. It is therefore not surprising that the spoke of both nationalism and freedom in the spiritual sense of the terms. Aurobindo wanted India to provide spiritual enlightenment to the west,but his potential contribution lay in harmonizing the spiritual perceptions of the East with the general speculations of the West.His sincere attempts in this creative process of harmonization has made him the most accomplishedluminary in the galaxy of modern Indian thinkers. His interpretation of nationalism was an all-inclusive one. His intense love for his country did not make him blind to the promotion of the cause of the universal.This proves beyond doubt that Aurobindo belonged to the entire human race.His dedication to promote the cause of the mankind made him adopt a humanistic approach and designated his philosophy as an integrated one.

1. Chattopadhyaya, D. P., History, Society and Polity: Integral sociology of Sri Aurobindo, (New Delhi, Macmillan and Co., 1976) 2. Chattopadhyaya, D. P., Sri Aurobindo and Karl Marx, Delhi, (Motilal Banarsidas, 1988) 3. Ghose Sri Aurobindo, Sri Aurobindo Birth Centaury library, Volume 15 (Pondicherry: Sri Aurobindo Ashram,1972) 4. Ghoshal, U.N: A history of Indian Public Life (Oxford University Press, 1959) 5. Heimsath Charles H: Indian Nationalism and Hindus Social Reform, Princeton, (Princeton University Press, 1964) 6. Mscpherson C.B: The Political Theory of Possessive Individualism: Hobbes to Locke (Oxford: Clarendon Press, 1962) 7. Mc. Dermott: Introduction to Aurobindo’s TheMind of Light (New York: E.P. Dutton, 1971) 8. Mehta V.R, Beyond Marxism: Towards an Alternative Perspective (New Delhi: Manohar Pub., 1978) 9. Narvane, V.S.: Modern Indian Thought, (New Delhi, Orient Longman, 1978) 10. Pantham, T and Deutsch, K.L (Ed): Political Thought in Modern India (New Delhi, Sage, 1986) 11. Shiva: Sri Aurobindo’s Integral Approach to Political Thought, (New Delhi, Metropolitan, 1981) 12. Singh Karan: Prophet of Indian Nationalism: A study of the Political Thought of Sri Aurobindo. (London George Allen, 1963) 13. Varma V.P, The Political Philosophy of Sri Aurobindo (New Delhi, Motilal Banarsidass, 1976, Revised)

1. Sri Aurobindo Ghose, Sri Aurobindo Birth Centaury library, Volume 15 (Pondicherry: Sri Aurobindo Ashram,1972), p. 165
2. Sri Aurobindo-Thought and Aphorisms (Pondicherry: Sri Aurobindo Ashram, 1959), p 55.
3. Dash Siddhartha, “Sri Aurobindo – The Prophet of Indian Nationalism and Renaissance” Orissa Review, November, 2008,p-26.
4. Joseph Mazzini “The duties of Man and other Essays” by Joseph Mazzini, P.61, Life & Writings of Mazzini, Vol.VI, P.114, quoted in C.E. Vaughan, Studies in the History of Pol. Philosophy (Manchester University Press) Vol.II PP “301-302 n.
5. Rousseau,” The Social Contract”, (Everyman’s Library ed., London J.M Dent and Sons, 1913), P.16.
6. BCL, op.cit. Vol. 15, P.47.
7. V.R Mehta, “Beyond Marxism: Towards an alternative Perspective (New Delhi.” Manohar Pub., 1978), p.78