Sri Aurobindo
Autobiographical Notes
and Other Writings of Historical Interest
Part Three. On Indian and World Events 1940–1950
1. Messages
On Linguistic Provinces:
(Message to Andhra University)1
You have asked me for a message and anything I write,
since it is to the Andhra University that I am addressing my message, if it can
be called by that name, should be pertinent to your University, its function,
its character and the work it has to do. But it is difficult for me at this
juncture when momentous decisions are being taken which are likely to determine
not only the form and pattern of this country’s Government and administration
but the pattern of its destiny, the build and make-up of the 
nation’s character, its position in the world with regard to other
nations, its choice of what itself shall be, not to turn my eyes in that
direction. There is one problem facing the country which concerns us nearly and
to this I shall now turn and deal with it, however inadequately,– the demand for
the reconstruction of the artificial British-made Presidencies and Provinces
into natural divisions forming a new system, new and yet founded on the
principle of diversity in unity attempted by ancient India. India, shut into a
separate existence by the Himalayas and the ocean, has always been the home of a
peculiar people with characteristics of its own recognisably distinct from all
others, with its own distinct civilisation, way of life, way of the spirit, a
separate culture, arts, building of society. It has absorbed all that has
entered into it, put upon all the Indian stamp, welded the most diverse elements
into its fundamental unity. But it has also been throughout a congeries of
diverse peoples, lands, kingdoms and, in earlier times, republics also, diverse
races, sub-nations with a marked character of their own, developing different
brands or forms of civilisation and culture, many schools of art and
architecture which yet succeeded in fitting into the general Indian type of
civilisation and culture. India’s history throughout has been marked by a
tendency, a constant effort to unite all this diversity of elements into a
single political whole under a central imperial rule so that India might be
politically as well as culturally one. Even after a rift had been created by the
irruption of the Mohammedan peoples with their very different religion and
social structure, there continued a constant effort of political unification and
there was a tendency towards a mingling of cultures and their mutual influence
on each other; even some heroic attempts were made to discover or create a
common religion built out of these two apparently irreconcilable faiths and here
too there were mutual influences. But throughout India’s history the political
unity was never entirely attained and for this there were several causes,–
first, vastness of space and insufficiency of communications preventing the
drawing close of all these different peoples; secondly, the method used which
was the military domination by one people or one imperial dynasty over the rest 
of the country which led to a succession of empires, none of them
permanent; lastly, the absence of any will to crush out of existence all these
different kingdoms and fuse together these different peoples and force them into
a single substance and a single shape. Then came the British Empire in India
which recast the whole country into artificial provinces made for its own
convenience, disregarding the principle of division into regional peoples but
not abolishing that division. For there had grown up out of the original
elements a natural system of subnations with different languages, literatures
and other traditions of their own, the four Dravidian peoples, Bengal,
Maharashtra, Gujarat, Punjab, Sind, Assam, Orissa, Nepal, the Hindi-speaking
peoples of the North, Rajputana and Behar. British rule with its provincial
administration did not unite these peoples but it did impose upon them the habit
of a common type of administration, a closer intercommunication through the
English language and by the education it gave there was created a more diffused
and more militant form of patriotism, the desire for liberation and the need of
unity in the struggle to achieve that liberation. A sufficient fighting unity
was brought about to win freedom, but freedom obtained did not carry with it a
complete union of the country. On the contrary, India was deliberately split on
the basis of the two-nation theory into Pakistan and Hindustan with the deadly
consequences which we know.
In taking over the administration from Britain we had
inevitably to follow the line of least resistance and proceed on the basis of
the artificial British-made provinces, at least for the time; this provisional
arrangement now threatens to become permanent, at least in the main and some see
an advantage in this permanence. For they think it will help the unification of
the country and save us from the necessity of preserving regional subnations
which in the past kept a country from an entire and thoroughgoing unification
and uniformity. In a rigorous unification they see the only true union, a single
nation with a standardised and uniform administration, language, literature,
culture, art, education,– all carried on through the agency of one national
tongue. How far such a conception can be 
carried out in the future one cannot forecast, but at present it is obviously
impracticable, and it is doubtful if it is for India truly desirable. The
ancient diversities of the country carried in them great advantages as well as
drawbacks. By these differences the country was made the home of many living and
pulsating centres of life, art, culture, a richly and brilliantly coloured
diversity in unity; all was not drawn up into a few provincial capitals or an
imperial metropolis, other towns and regions remaining subordinated and
indistinctive or even culturally asleep; the whole nation lived with a full life
in its many parts and this increased enormously the creative energy of the
whole. There is no possibility any longer that this diversity will endanger or
diminish the unity of India. Those vast spaces which kept her people from
closeness and a full interplay have been abolished in their separating effect by
the march of Science and the swiftness of the means of communication. The idea
of federation and a complete machinery for its perfect working have been
discovered and will be at full work. Above all, the spirit of patriotic unity
has been too firmly established in the people to be easily effaced or
diminished, and it would be more endangered by refusing to allow the natural
play of life of the subnations than by satisfying their legitimate aspirations.
The Congress itself in the days before liberation came had pledged itself to the
formation of linguistic provinces, and to follow it out, if not immediately, yet
as early as may conveniently be, might well be considered the wisest course.
India’s national life will then be founded on her natural strengths and the
principle of unity in diversity which has always been normal to her and its
fulfilment the fundamental course of her being and its very nature, the Many in
the One, would place her on the sure foundation of her Swabhava and Swadharma.
This development might well be regarded as the
inevitable trend of her future. For the Dravidian regional peoples are demanding
their separate right to a self-governing existence; Maharashtra expects a
similar concession and this would mean a similar development in Gujarat and then
the British-made Presidencies of Madras and Bombay would have disappeared. The
old Bengal Presidency had already been split up and Orissa, 
Bihar and Assam are now self-governing regional peoples. A merger of
the Hindi-speaking part of the Central Provinces and the U.P. would complete the
process. An annulment of the partition of India might modify but would not
materially alter this result of the general tendency. A union of States and
regional peoples would again be the form of a united India.
In this new regime your University will find its
function and fulfilment. Its origin has been different from that of other Indian
Universities; they were established by the initiative of a foreign Government as
a means of introducing their own civilisation into India, situated in the
capital towns of the Presidencies and formed as teaching and examining bodies
with purely academic aims: Benares and Aligarh had a different origin but were
all-India institutions serving the two chief religious communities of the
country. Andhra University has been created by a patriotic Andhra initiative,
situated not in a Presidency capital but in an Andhra town and serving
consciously the life of a regional people. The home of a robust and virile and
energetic race, great by the part it had played in the past in the political
life of India, great by its achievements in art, architecture, sculpture, music,
Andhra looks back upon imperial memories, a place in the succession of empires
and imperial dynasties which reigned over a large part of the country; it looks
back on the more recent memory of the glories of the last Hindu Empire of
Vijayanagar,– a magnificent record for any people. Your University can take its
high position as a centre of light and learning, knowledge and culture which can
train the youth of Andhra to be worthy of their forefathers: the great past
should lead to a future as great or even greater. Not only Science but Art, not
only book-knowledge and information but growth in culture and character are
parts of a true education; to help the individual to develop his capacities, to
help in the forming of thinkers and creators and men of vision and action of the
future, this is a part of its work. Moreover, the life of the regional people
must not be shut up in itself; its youths have also to contact the life of the
other similar peoples of India interacting with them in industry and commerce
and the other practical fields of life but also in the things of the mind and
spirit. 
Also, they have to learn not only to be
citizens of Andhra but to be citizens of India; the life of the nation is their
life. An elite has to be formed which has an adequate understanding of all great
national affairs or problems and be able to represent Andhra in the councils of
the nation and in every activity and undertaking of national interest calling
for the support and participation of her peoples. There is still a wider field
in which India will need the services of men of ability and character from all
parts of the country, the international field. For she stands already as a
considerable international figure and this will grow as time goes on into vast
proportions; she is likely in time to take her place as one of the preponderant
States whose voices will be strongest and their lead and their action
determinative of the world’s future. For all this she needs men whose training
as well as their talent, genius and force of character is of the first order. In
all these fields your University can be of supreme service and do a work of
immeasurable importance.
In this hour, in the second year of its liberation the
nation has to awaken to many more very considerable problems, to vast
possibilities opening before her but also to dangers and difficulties that may,
if not wisely dealt with, become formidable. There is a disordered
world-situation left by the war, full of risks and sufferings and shortages and
threatening another catastrophe which can only be solved by the united effort of
the peoples and can only be truly met by an effort at world-union such as was
conceived at San Francisco but has not till now been very successful in the
practice; still the effort has to be continued and new devices found which will
make easier the difficult transition from the perilous divisions of the past and
present to a harmonious world-order; for otherwise there can be no escape from
continuous calamity and collapse. There are deeper issues for India herself,
since by following certain tempting directions she may conceivably become a
nation like many others evolving an opulent industry and commerce, a powerful
organisation of social and political life, an immense military strength,
practising power-politics with a high degree of success, guarding and extending
zealously her gains and her interests, dominating even
a large part of the world, but in this apparently magnificent progression
forfeiting its Swadharma, losing its soul. Then ancient India and her spirit
might disappear altogether and we would have only one more nation like the
others and that would be a real gain neither to the world nor to us. There is a
question whether she may prosper more harmlessly in the outward life yet lose
altogether her richly massed and firmly held spiritual experience and knowledge.
It would be a tragic irony of fate if India were to throw away her spiritual
heritage at the very moment when in the rest of the world there is more and more
a turning towards her for spiritual help and a saving Light. This must not and
will surely not happen; but it cannot be said that the danger is not there.
There are indeed other numerous and difficult problems that face this country or
will very soon face it. No doubt we will win through, but we must not disguise
from ourselves the fact that after these long years of subjection and its
cramping and impairing effects a great inner as well as outer liberation and
change, a vast inner and outer progress is needed if we are to fulfil India’s
true destiny.
December 1948