This document discusses Sri Aurobindo's views on Indian culture. It first provides biographical details about Sri Aurobindo, noting that he was an Indian philosopher and yogi who developed a method of spiritual practice called integral yoga. It then defines culture and provides an overview of Indian culture, describing it as an amalgamation of various cultures across the Indian subcontinent influenced by thousands of years of history. The document goes on to discuss the Renaissance in India and how Indian philosophers like Ram Mohan Roy, Swami Vivekananda, and Rabindranath Tagore, as well as Gandhi, contributed to Indian culture and philosophy. It argues that while external influences cannot be entirely rejected, Indian culture must assimilate

1. Introduction
 Name: Gediya Disha Vijaybhai
 Roll number: 11
 Department of English
 Maharaja krishna kumar sinhji Bhavnagar University
 Paper no:4
 Subject: sri AurobIndo’s view on Indian culture.

2. Sri Aurobindo
 Sir Aurobinndo born in 15 August
187was an Indian nationalist ,
philosopher, yogi, guru and poet. He
was arrested in the aftermath of a
number of bomb outrage linked to
hos organisation but in a highly public
trial where he gaced charges od
treason. Aurobinndo developed a
method of spiritual practice he called
integral yoga. He believed on spiritual
realisation that not only liberated man
but transformed his nature enabling a
divine life on earth. He died on 5th
december 1950 in Pondicherry..

3. What is culture
 Culture is the characteristics
and knowledge of a particular
group of people encompassing
, language , religion, cuisine ,
social habits , music and arts.
The word culture derived from
a French term which in turn
derived to the Latin
,’colere’,which mean to tend
earth and grow or cultivate
amd nature.

4. Indian culture
 The Indian culture often labeled as an
amalgamation of several various
culture Spans across.The indian
subcontinent and has been influenced
and shaped by a history that i several
thousand years old. The culture of
india refers collectively to the
thousands of distinct and unique
culture of all religious and
communities present in India.

5. Indian culture

6. Renaissance in India: culture
 Culture is the quest ford a perfect blending of various faculties
of mind. It is the spark of immorality that aave wins in its
struggle against the power of negation. Any worthwhile
culture pattern attached great importance to the dynamism
and vitality of social , politics and economical growth. It is
context the philosophical thoughts of Raha Ram mohan roy
,Swami Vivekananda, Tagore And Gandhi etc.
 In short Indian poetry , architecture , sculpture, dances, and
contribution of Vario philosopher constitute the culture
implies the pursuit of perfection in all walks of life.

7. Renaissance in India culture
 Influencegrows not by accretion, but by self-development and assimilation, must
recast the things it takes in to suit the law and form and characteristic action of its
biological or psychological body, reject what would be deleterious or poisonous to
it, — and what is that but the non-assimilable?—take only what can be turned into
useful stuff of self-expression. It is, to use an apt Sanskritic phrase employed in the
Bengali tongue, ¯atmas¯atkaran. a, an assimilative appropriation, a making the thing
settle into oneself and turn into characteristic form of our self-being. The
impossibility of entire rejection arises from the very fact of our being a term of
diversity in a unity, not really separate from all other existence, but in relation with
all that surrounds us, because in life this relation expresses itself very largely by a
process of interchange. The undesirability of total rejection, even if it were entirely
possible, arises from the fact that interchange with the environment is necessary to
a healthy persistence and growth; the living organism which rejects all such
interchange, would speedily languish and die of lethargy and inanition

8. Renaissance in India culture
 Any attempt to remain exactly what we were before theEuropean invasion or to ignore in future the
claims of a modern environment and necessity is foredoomed to an obvious failure. However much
we may deplore some of the characteristics of that intervening period in which we were dominated
by the Western standpoint or move away from the standpoint back to our own characteristic way of
seeing existence, we cannot get rid of a certain element of inevitable change it has produced upon
us, any more than a man can go back in life to what he was some years ago and recover entire and
unaffected a past mentality. Time and its influences have not only passed over him, but carried him
forward in their stream. We cannot go backward to a past form of our being, but we can go forward
to a large repossession of ourselves in which we shall make a better, more living, more real, more
self-possessed use of the intervening experience. We can still think in the essential sense of the
great spirit and ideals of our past, but the form of our thinking, our speaking, our development of
them has changed by the very fact of new thought and experience; we see them not only in the old,
but in new lights, we support them by the added strength of new view-points, even the old words
we use acquire for us a modified, more extended and richer significance. Again, we cannot be
“ourselves alone” in any narrow formal sense, because we must necessarily take account of the
modern world around us and get full knowledge of it, otherwise we cannot live. But all such taking
account of things, all added knowledge modifies our subjective being.

9. Renaissanc in India culture
 The principle I have affirmed results both from the necessityof
our nature and the necessity of things, of life, —fidelity to our
own spirit, nature, ideals, the creation of our own
characteristic forms in the new age and the new environment,
but also a strong and masterful dealing with external
influences which need not be and in the nature of the
situation cannot be a total rejection; therefore there must be
an element of successful assimilation. There remains the very
difficult question of the application of the principle,—the
degree, the way, the guiding perceptions. To think that out we
must look at each province of culture and, keeping always firm
hold on a perception of what the Indian spirit is and the
Indian ideal is, see how they can work upon the present
situation and possibilities in each of these provinces and lead
to a new victorious creation. In such thinking it will not do to
be too dogmatic. Each capable Indian mind must think it out
or, better, work it out in its own light and power, —as the
Bengal artists are working it out in their own sphere,—and
contribute some illumination or effectuation. The spirit of the
Indian renascence will take care of the rest, that power of the
universal Time-Spirit which has begun to move in our midst
for the creation of a new and greater India.