Aurobindo tells us about our religion.

Hinduism-is-not-a-ReligionFor those who don’t understand the Aryan concept, some inspiring writings of Sri Aurobindo that I came across in an article.


“What is this religion which we call Sanatana, eternal? It is the Hindu religion only because the Hindu nation has kept it, be­cause in this Peninsula it grew up in the seclusion of the sea and the Himalayas, because in this sacred and ancient land it was given as a charge to the Aryan race to preserve through the ages. But it is not circumscribed by the confines of a single country, it does not belong peculiarly and for ever to a bounded part of the world. That which we call the Hindu religion is really the eternal religion, be­cause it is the universal religion which embraces all others. . . . This is the one religion which can triumph over materialism by including and anticipating the discoveries of science and the spe­culations of philosophy. It is the one religion which impresses on mankind the closeness of God to us and embraces in its compass all the possible means by which man can approach God. It is the one religion which insists every moment on the truth which all religions acknowledge, that He is in all men and in all things and that in Him we move and have our being. It is the one religion which enables us not only to understand and believe this truth but to rea­lise it with every part of our being. It is the one religion which shows the world what the world is, that it is the Lila of Vasudeva. It is the one religion which shows us how we can best play our part in that Lila, its subtlest laws and its noblest rules. It is the one religion which does not separate life in any smallest details from religion, which knows what immortality is and has utterly removed from us the reality of death.”

“In the Veda the Aryan peoples are those who had accepted a particular type of self-culture, of inward and outward practice, of ideality, of aspiration. The Aryan Gods were the supraphysical powers who assisted the mortal in his struggle towards the nature of the Godhead. All the highest aspirations of the early human race, its noblest religious temper, its most idealistic velleities of thought are summed up in this single vocable.

“In later times, the word Arya expressed a particular ethical and social ideal, an ideal of well-governed life, candour, courtesy, nobility, straight dealing, courage, gentleness, purity, humanity, compassion, protection of the weak, liberality, observance of social duty, eagerness for knowledge, respect for the wise and learned, the social accomplishments. It was the combined ideal of the Brahmana and the Kshatriya. Everything that departed from this ideal, every­thing that tended towards the ignoble, mean, obscure, rude, cruel or false, was termed un-Aryan. There is no word in human speech that has a nobler history.”

Whoever makes that choice, whoever seeks to climb from level to level up the hill of the Divine, fearing nothing, deterred by no retardation or defeat, shrinking from no vastness because it is too vast for his intelligence, no height because it is too high for his spirit, no greatness because it is too great for his force and courage, he is the Aryan, the divine fighter and victor, the nobleman, aristos, best, the sreshtha of the Gita.

“Intrinsically, in its most fundamental sense, Arya means an effort or an uprising and overcoming. The Aryan is he who strives and overcomes all outside him and within him that stands opposed to the human advance. Self-conquest is the first law of his nature. He overcomes earth and the body and does not consent like ordinary men to their dullness, inertia, dead routine and tamasic limitations. He overcomes life and its energies and refuses to be dominated by their hungers and cravings or enslaved by their rajasic passions. He overcomes the mind and its habits, he does not live in a shell of ignorance, inherited prejudices, customary ideas, pleasant opinions, but knows how to seek and choose, to be large and flexible in intelligence, even as he is firm and strong in his will. For in everything he seeks truth, in everything right, in everything height and freedom.

“Self-Perfection is the aim of his self-conquest. Therefore what he conquers he does not destroy, but ennobles and fulfils. He knows that the body, life and mind are given him in order to attain to some­thing higher than they; therefore they must be transcended and overcome, their limitations denied, the absorption of their gratifica­tions rejected. But he knows also that the Highest is something which is no nullity in the world, but increasingly expresses itself here,—a divine Will, Consciousness, Love, Beatitude, which pours itself out, when found, through the terms of the lower life on the finder and on all his environment that is capable of receiving it. Of that he is the servant, lover, and seeker. When it is attained he pours it forth in work, love, joy and knowledge upon mankind. For always the Aryan is a worker and warrior. He spares himself no labour of mind or body whether to seek the Highest or to serve it. He avoids no difficulty, no cessation from fatigue. Always he fights for the coming of that Kingdom within himself and in the world.

“The Aryan perfected is the Arhat. There is a transcendent consciousness which surpasses the universe and of which all these worlds are only a side-issue and a by-play. To that consciousness he aspires and attains. There is a consciousness which, being tran­scendent, is yet the universe and all that the universe contains. Into that consciousness he enlarges his limited ego; he becomes one with all beings and all inanimate objects in a single self-awareness, love, delight, all-embracing energy. There is a consciousness which, being both transcendental and universal, yet accepts the apparent limi­tations of individuality for work, for various standpoints of know­ledge, for the play of the Lord with His creations; for the ego is there that it may finally convert itself into a free centre of the divine work and the divine play. That consciousness too he has sufficient love, joy and knowledge to accept; he is puissant enough to effect that conversion. To embrace individuality after transcending it is the last and divine sacrifice. The perfect Arhat is he who is able to live simultaneously in all these three apparent states of existence, elevate the lower into the higher, receive the higher into the lower, so that he may represent perfectly in the symbols of the world that with which he is identified in all parts of his being,—the triple and triune Brahman.

Source: Haindava Keralam