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Sri Aurobindo

Bande Mataram

Early Political Writings. 1890 — May 1908

Bande Mataram. July 3, 1907

Europe and Asia

The London correspondent of a contemporary quotes, with the apposite change of a word, some verses from a poem by Wilfrid Blunt which so admirably express the basic motive of the Nationalist movement in India that we reproduce it here. It is often represented by our opponents that the cry for Swaraj is a mere senseless cry for freedom without any recognition of the responsibilities of freedom. This is not so. Those who have followed the exposition of the Nationalist ideal in Bande Mataram know well that we advocate the struggle for Swaraj, first, because Liberty is in itself a necessity of national life and therefore worth striving for for its own sake; secondly, because Liberty is the first indispensable condition of national development intellectual, moral, industrial, political (we do not say it is the only condition) and therefore worth striving for for India's sake; thirdly, because in the next great stage of human progress it is not a material but a spiritual, moral and psychical advance that has to be made and for this a free Asia and in Asia a free India must take the lead, and Liberty is therefore worth striving for for the world's sake. India must have Swaraj in order to live; she must have Swaraj in order to live well and happily; she must have Swaraj in order to live for the world, not as a slave for the material and political benefit of a single purse-proud and selfish nation, but as a free people for the spiritual and intellectual benefit of the human race.

The verses quoted are from a poem called The Wind and the Whirlwind addressed to England. England, by her oppression of the Asiatic peoples under her sway, by her selfish and ruthless exploitation of their wealth, by her refusal to allow them the chance of national life and free development, is sowing the wind, and she will reap the whirlwind in the loss of her Empire, perhaps in national decay and death.

“Truth yet shall triumph in a world of justice;

This is of faith. I swear it. East and West

The law of Man's progression shall accomplish

Even this last great marvel with the rest.

Thou wouldst not further it. Thou canst not hinder.

If thou shalt learn in time, thou yet shalt live.

But God shall ease thy hand of thy dominion

And give to these the rights thou wouldst not give.

The nations of the East have left their childhood.

Thou art grown old. Their manhood is to come;

And they shall carry on Earth's high tradition

Through the long ages when thy lips are dumb,

Till all shall be wrought out. O lands of weeping,

Lands watered by the rivers of old Time,

Ganges and Indus and the streams of Eden,

Yours is the future of the world's sublime.

Yours was the fount of man's first inspiration,

The well of wisdom whence he earliest drew.

And yours shall be the floodtime of his reason,

The means of strength which shall his strength renew.

The wisdom of the West is but a madness,

The fret of shallow waters in their bed.

Yours is the flow, the fullness1 of man's patience,

The ocean of God's rest inherited.

And thou, too, India, mourner of the nations,

Though thou hast died today in all men's sight,

And though upon thy cross with thieves thou hangest,

Yet shall thy wrong be justified in right.”

The view of the East as just emerging from its childhood and the West as old and senile, is contrary to received ideas, but there is a deep truth underlying it. The East is more ancient by many thousands of years than the West, but a greater length of years does not necessarily imply a more advanced age. The years which would mean only childhood to a long-lived species would bring old age and death to more ephemeral stocks. Asia is long-lived, Europe brief, ephemeral2. Asia is in everything hugely mapped, immense and grandiose in its motions, and its life-periods are measured accordingly. Europe lives by centuries, Asia by millenniums. Europe is parcelled out in nations, Asia in civilisations. The whole of Europe forms only one civilisation with a common, derived and largely second-hand culture; Asia supports three civilisations, each of them original and of the soil. Everything in Europe is small, rapid and short-lived; she has not the secret of immortality. Greece, the chief source of her civilisation, matured in two or three centuries, flourished for another two, and two more were sufficient for her decline and death. How few in years are the modern European nations, yet Spain is already dead, Austria death-stricken and suffering from gangrene and disintegration, France overtaken by a mortal and incurable malady, England already affected by the initial processes of decay. Germany and America alone show any signs of a healthy and developing manhood. In the place which is left vacant by the decline of the European nations Asia young, strong, and vigorous, dowered with the gift of immortality and the secret of self-transmutation, is preparing to step forward and possess the future. She alone can teach the world the secret of immortality which she possesses and in order that she may do so, she must reign.

Asia has been described by the Europeans as decrepit; they will find to their amazement and dismay that she is rather emerging into her age of robust and perfect manhood. It is true that she reached ages ago heights of science, philosophy, civilisation which Europe is now toilfully trying to reach and that afterwards there was a slackening down, loss and disturbance from which she is only now recovering, but there was no decay or decline. It was rather the disturbance, the temporary arrest, disorganisation3 and derangement which marks the transition from boyhood to manhood. Her mighty civilisations4, her great philosophies, her acute scientific observations and intuitions were the toys and games of her yet immature and imperfect powers, the light and easy play of a child-giant, and form merely a slight index of the far greater things she will accomplish in the coming days of her ripe strength and maturity. What she did, she did by the activity of intention5 and imagination, the first free penetrating sympathy of a mind fresh from the divine source of life. She will now learn the scientific method of the adult and senescent West and apply it with a far greater force and ability to lines of development in which Europe is a bungler and novice,

The wisdom of the West is but a madness,

The fret of shallow waters in their bed.

This shallowness proceeds from the fact that the West has developed materially and on the surface, but has not sought for strength and permanence in the deeper roots of life of which our outer activity is only a partial manifestation. The fundamental difference between East and West has been exemplified more than once in recent times. What European nation could have changed its whole political, social and economic machinery in a few years like Japan, with so little trouble, with such thoroughness and science, with the minimum of disturbance to its national economy? The phenomenon is so alien to European nature and European experience that even to this day Western observers have been unable to understand it. Japan is a “weird” nation, that is all the conclusion they can come to on the subject. What European nation again would deal so swiftly, directly and earnestly with its own national vices as the Chinese are dealing with the opium vice in China? The very idea that China really meant it was incredible to English observers. And well it might be, for one can imagine what would be the fate of any such attempt to deal with the national vice of drunkenness in England. If India is unable to show such signal triumphs, it is because she has been disorganised6 by the merciless pressure of the alien rule and all her centres of strength and action destroyed or disabled. Yet even so, she has shown and is still showing signs of a prolonged and unconquerable vitality such as no nation subject for an equally long time has evinced since history began. It is this moral strength, this ability to go to the roots, this gift of diving down into the depths of self and drawing out the miraculous powers of the Will, this command over one's own soul which is the secret of Asia. And he who is in possession of his soul, the Scripture assures us, shall become the master of the world.


Later edition of this work: The Complete Works of Sri Aurobindo.- Set in 37 volumes.- Volumes 6-7.- Bande Mataram: Political Writings and Speeches. 18901908 .- Pondicherry: Sri Aurobindo Ashram, 2002.- 1182 p.

1 2002 ed. CWSA, vol.6-7: fulness


2 2002 ed. CWSA, vol.6-7: brief and ephemeral


3 2002 ed. CWSA, vol.6-7: disorganization


4 2002 ed. CWSA, vol.6-7: civilizations


5 2002 ed. CWSA, vol.6-7: intuition


6 2002 ed. CWSA, vol.6-7: disorganized