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SRI AUBOBINDO and Dr. IQBAL with SPECIAL REFERENCE to THEIR CONCEPTS REGARDING the IDEAL of HUMAN LIFE

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SRI AUBOBINDO and Dr. IQBAL with SPECIAL REFERENCE to THEIR CONCEPTS REGARDING the IDEAL of HUMAN LIFE A COMPARATIVE STUDY OF THE PHILOSOPHY OF SRI AUBOBINDO AND Dr. IQBAL WITH SPECIAL REFERENCE TO THEIR CONCEPTS REGARDING THE IDEAL OF HUMAN LIFE THESIS SUBMITTED TO A. M. U., ALIGARH FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN PHILOSOPHY Under the Supervision of: By Prof. Z. A. SIDDIQI MOHAMMAD PAFIQUE DEPARTMENT OF PHILOSOPHY ALIGARH MUSLIM UNIVERSITY ALIGARH 1967 T750 1^0 1' ^^^: ABSTRACT \. The thesis is an attempt to present a conpafatlve study of the philosophy of Sri Aurobindo and Iqbal, Some writers,'for iastanoe. Professor P.T* Raju and Dr« 8, 8inha» had pointed out the possibility of such a study. So we have taken up tbis study. Ve have begun this work wilb the belief that 'isolationism* is not good for philosophical spirit which is wedded to free enquiry and accepts no barriers in the pursuit of truth. We further believe tiiat as the ultimate Reality has got mai^ aspects« each theory or p'oint of view approaches it in its own peculiar way. So it is obvious that the synthesis and harmonising of different points of view would enable ua to have a more and more comprehensive vision of the Reality, Besides, it is also a fact that the understanding and appreciation of one another's culture and idtilosoplqr bring differmt peoples closer to one another. Thus weJselieve that oonpa'ative studies in philo8<9hy are likely to serve the above mentioned ends in an effective way. Besides the 'Introduction', the thesis has been divided into five chapters. In the 'Introduction', we have tried to explain the problm and the possibilities of this study. We have shown here that due to misinteiv pretation, the people of the Sest came to associate the spirituality with ascertidsm and poverty of life. This attitude was laxgely a result of the doctrine of self-negation. Therefore, bo1& Sri Aurobindo and Iqbal felt a great need of reinterpretation and reoonstruotiim of their respective reli, and philosophical traditicms. They worked in this direction mA present* their concept of the ultimate Meal or goal of human life to 1|e the self- ment which synthesises botb the active participation in the affairs of World and spirituality. - 2 - the first chapter of the thesis deals with biographical facts and historical background of the life of Sri Aurobindo and Iqbal. Ife have included this chapter as we believe that the biographical facts help a great deal in understanding liie thought of a philosopher. Here we have shown that bothe Sri Aurobindo and Iqbal had opened their eyes in the subj\igated India} both had drunk deep a^ the fountains of knowledge of both the East axid West and that is why, idiatever is the best in Hhe Bast and the West, we find syntfaesised and transfignired in tiie philosophy of Sri Aurobindo and Iqbal. Both the philosophers had seen the passivity and inaotiaii in their country and in a way their whole philosophical contribution is a result of the challenge of their tines. Ihe second chapter deals with the views*of the two philosophers r^arding the sources of knowledge. Both of them give due place to experience reason and intuition. They synthesise the two 'apparently opposed soarcea of knowledge <——-<- Intellect and Intuition. The thesis lays down particular emphasis on the two philosophers* concept of the Ideal of human life. In fact, the ultimate Ideal is a necessary oarollary of one's metaphysical position. Hence the chapter jHI^ on 'Metaphysical Foundations precedes the 4|th chapter, 'The Ideal of Human Life.** Ihe philosophical position of Sri Aurobindo and Iqbal may be teFiaed as realistic mmilan. They regard the ultimate Reality as the Supreme Self and the universe, according to them, is real manifestation or unfoldnent of that Reality; it is not an Illusory show. They believe that Pantheism is only a bait truth, the ultimate Reality being both Immanent as well as transoendeaf They regard the processess of the manifestation as an evolution. According to them, as the evolving ultiaiate Reality is Infinite, so is this process evolution. Man is destined for infinite progress. As we have Just said. Chapter 4th deals with the two phllosojAers* concept of the Ideal of Hunan Ufe* According to thean, the self-t^atlon or self-extlnotlon Is not the ultlnate destiny of nan* Ihe Individuality of nan is never abolished altogether. The true goal of our life Is self-afflr- nation and self~reallsatlon through realising God and His attributes In our own life. Both Sri Auroblndo and Iqbal fimly beliwe that asceticiODi is a product of the period of decadence and that it does not represent the true oriental culture. The true splrltxiallty conbines with it both the active participation in the affairs of the world and the Love of God« So far the relationship of the individual and the society is concerned, they are •gainst both the absolute Individuallsn and the over-organised totalitarian society* Ihey attach due inportanoe to both the Individual and the soclett. Both Sri Auroblndo and iqbal are convinced that if we follow their ideal in our life, the divine life or the kingdon of heaven is possible here upon _^ earth. This life would be narked by hamony,, Jgatdkx Justice, light, bliss aat innortallty. The Sth chapter *The Conclusion* contains the concluding renarks and tries to assess as to how far we have succeeded in our efforts and how the by presunptlons, with which we had started, have been Justified/our study. The originality of our hunble work lies in the fact that though the direction waS pointed out by certain writers towards this kind of study, nobody had taken up this problen in details, so far. T%.e nain contributi<«. of our thesis lies in conparing the two great thinkers of nodem India representing two great cultural and philosophical syst«>8 related to KLi and Islan. Our study has highlighted the basic sinilarities in Hie philo^y of Sn Auroblndo and Iqbal. Aoadenlcally speaking, the fact of sinilitli between then is quite significant. It brings to light the fact how two philosophers, though deriving Inspiration fron two appxB apparmtly differesit sources when placed in sinilar environments and faeM by sinilar stlKUli, react in a closely slndlar way. It also indicates the basic unity of fauoaa thought and helps minlniaie the gulf of prejudice and nisunder- staadlng between different comnonlties* Taking help from all the available Material on Sri Aurdbindo and Iqbal, we have tried to present in our thesis their fundaaental positions in a coherent and systematic sqnF way eaq>hasising the main points of siailitles between them particularly regarding their concept of the Ideal of human life* PREFACE I would like to clear one possible misunderstanding regarding this thesis. It was not our aim to compare the personalities of the two philosophers, Sri Aurobindo Ghose and Dr.Sir Mohauunad Iqbal, In fact, what these two glorious figures of India seek to do is the relnterpretation and re­ construction of their respective religious and philosophi­ cal traditions in the light of the growth of modern sciences. And it is in this connection that I have tried to bring out some fundamental similarities between their approaches. I take this opportunity to express my deep sense of gratitude towards my Supervisor, Professor Z.A,Siddiqi,Head of the Department of Philosophy, Aligarh Muslim University, Aligarh, without whose kind help and able guidance this work would not have been completed. I also thank the authorities of Sri Aurobindo Ashram, Pondicherry,who very kindly placed their Library at my disposal for consulting the relevant literature on Sri Aurobindo. I am also very much thankful to the learned Yogis and Professors of the Ashram who were kind enough to guide me on various points concerning the life and thought of Sri Aurobindo. My thanks are also due to the University Grants Commission who were gracious enough to award me Junior Research Fellowship to pursue this study, ALIGARH Mohammad Rafique August, 1967, CONTENTS Page 1. INTRODUCTION 1 2. CHAPTER I : BIOGRAPHICAL FACTS & THE HISTORICAL BACKGROUND 26 A. Life of Sri Aurobindo ...••• 26 (i) YogiJB Practices and Spiritual Experiences of Sri Aurobindo •#..•. 39 (ii) Inner Development of Sri Aurobindo 42 (iii)Sri Aurobindo as a Poet and Writer • 65 B. ihe Life of Dr. Mohd. Iqbal 68 (i) Inner Development of Iqbal 64 (il) iqbal as a Poet and Writer 77 C. Recapitulation •••••• 80 3. CHAPTER II S SOURCES OF KNOWLEDGE 82 1» Knowledge through Sense- Experience •••••• 87 2» Knowledge through Reason 92 3» Intuition as Source of Knowledge .••••• 96 4, Relation between Reason and Intuition ...... lOO 6. Synthesis of Intellect and Intuition •••••. 109 6. Validity of Intuitive Knowledge •••.•• 113 7. Place of Knowledge in Li^e 119 (ii) 4. CHAPTSR III t METAPHYSICAL FOUNDATIONS 120 !• Proofs for the Existence of God 125 2. Divine Attributes 134 3, God as a Self or Individual 145 4« Problem of Space and Time • 162 6. Different Measures of Tiae •••••• 177 Q, Problem of Maya or Illusori- ness of the World .••••• 180 7, The Nature of the Universe 190 8. The Problem of Teleology 194 9, The Process of Manifestation: Evolution 199 10» Purpose of Creation •••••• 224 11. The Problem of Evil 227 6. CHAPTER IV 8 THE IDEAL OF HUMAN LIFE 242 1, Sri Aurobindo's Concept of the Ideal of Human Life •••••• 247 2, Iqbal's Concept of the Ideal of Human Life ...... 268 3, Immortality 286 4, The Knowledge of the Self and Self-assertion •••••• 298 5, The Concept of Perfect Man 312 6, The Place of Suffering and Evil in Life •••••• 326 7, The Individual and the Society 337 6.
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