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Aurobindo's Integral Advaitism

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Sri Aurobindo’s Integral View of Reality (Integral Advaitism) Aurobindo`s Integral Advaitism establishes the oneness of the Absolute Brahman without denying the reality of the world. IHe disagrees with the teaching of Sankara`s Advaita that denies the real existence of the reality of the world. Aurobindo could synthesize both the Absolute and the cosmos. According to his integral standpoint, the Absolute is both Being and Becoming, One and Many, Infinite and Finite, and at the same time transcending them all. The Absolute contains the truth of all aspects of existence-the individual,the universal and the transcendent. There is a unity among the three aspects, and the unifying principle is God Himself. Aurobindo has said that “The universe …show more content…

The world owes its origin to the Absolute. Both of them felt the need of a link between Brahman and the world. Sankara calls this link Iswara, and Aurobindo, the Supermind. Both consider the universe as the play of joy, a spontaneous activity of God. The creation of the world is a creation out of bliss, by bliss and for bliss. Brahman is both immanent and transcendent. But there are also differences between Sankara and Aurobindo. The Brahman of Sankara is indeterminate, unknowable and static whole, while the saccidananda of Aurobindo is both static and dynamic, being and becoming, consciousness and force. The Absolute is “not a rigid indeterminable oneness, not an infinity vacant of all that is not a pure self-existence.”3 It is an integral absolute. It is pure existence and at the same time movement, process and energy. For Sankara, the transcendental Brahman can not be thought to evolve in the world process and therefore becoming is an appearance and not a …show more content…

It is also force, the root principle of creation. Brahman as static and dynamic does not pose a contradiction to Sri Aurobindo. The changeless does not mean that it is incapable of change rather it means it is unaffected by change or becoming of the world. Brahman is “a boundless totality and a multitude.”4 Both of them consider Brahman as bliss. But how can the evil of the world be justified with the bliss of Brahman? In order to safeguard his Advaitism, Sankara considers evil as unreal, whereas Aurobindo acknowledges and accepts its reality and shows how it can be transformed into good in the course of the cosmic evolution. Evil is the garb of world`s delight, it is not contradictory to good.
Sankara`s Advaitism maintains the infinite at the cost of the finite. It maintains

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