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Philosophy of Sri Aurobindo
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lif: in a cycle of persistent and recurrent human and animal existence."55
He also admits that he is, what he has made himself. The past man is the father of the man that new is, the present man is the father of the man that will be. This is the Law or chain of Karma. But he is not prepared to give the same importance to the Law of Karma which Indian tradition normally gives to it. He realises the limitation of the Law of Karma. It is where his originality lies. He feels that this law cannot be the absolute determinant of the working of the cosmos, unless the entire process is conceived as absolutely mechanical. But, if our fundamental truth of being is spiritual and not mechanical, it must be ourself--that would determine its own evolution. And the Law of Karma can only be one of the processes that it uses for the purpose.
References
Choudhary, Haridas, The Integral Philosophy of Shri Aurobindo,
p. 19.
2. Radhakrishnan, S., The Hindu View of Lif?, p. 73. 3. Datta, D.M., An Introduction to Indian Philosophy, p. 15. 4. Aurobindo, Sri, Light On Life Problems. Sri Aurobindo Circle,
p. 84. 5. Aurobindo, Sri, The Problem of Rebirth, p. 87. 6. Aurobindo, Sri, The Life Divine, Vol. II, p. 784. 7. Aurobindo, Sri, The Problem of Rebirth, p. 10. 8. Ibid., p. 89. 9. Aurobindo, Sri, The Life Divine, Vol. II, p. 790. 10. Thid., pp. 785-86. 11. Ibid., pp. 195-96. 12. Aurobindo, Sri, The Problem of Rebirth, p. 136. 13. Ibid., p. 186. 14. Ibid., p. 91. 15. Ibid., p. 102. 16. Sinha. J.N., A Mannual of Ethics, p. 81.
