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Journal articles on the topic 'Aurobindo Ghosh'

Author: Grafiati

Published: 5 June 2025

Last updated: 1 August 2025

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1

Majumdar, Krishnendu. "THE IMPACT OF SRI AUROBINDO GHOSHS EDUCATIONAL PHILOSOPHY." International Journal of Advanced Research 9, no. 01 (2021): 1090–91. http://dx.doi.org/10.21474/ijar01/12395.

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Sri Aurobindo can be rightly called a perfectionist because he was never satisfied with partial remedies. Born in Kolkata , India Aurobindo was educate at Cambridge University . The presence study highlights the philosophical contribution of Aurobindo Ghosh in our education system . It explains different philosophical aspects of Aurobindo Ghosh- aims of education relationship of teacher and pupil and finally the implication of Aurobindos philosophy of education.

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Bhattacharjee, Purushattom. "The Influence of Bhagavad Gita on the Literary Works of Sri Aurobindo Ghosh." International Journal of English Literature and Social Sciences 9, no. 5 (2024): 321–23. http://dx.doi.org/10.22161/ijels.95.41.

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This article examines the influence of the Bhagavad Gita on Sri Aurobindo Ghosh's literary and philosophical works. The Gita's teachings on karma, bhakti, and jnana shaped Aurobindo's philosophy of Integral Yoga, emphasizing spiritual growth through the integration of life’s physical, mental, and spiritual dimensions. His writings, especially Savitri and Essays on the Gita, reflect the Gita’s themes of selfless action, divine will, and spiritual struggle. By reinterpreting the Gita's message as a call for spiritual activism, Aurobindo created a modern path for seekers, extending the text’s rel

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Meena, Vikash Kumar, and Arti Devi. "Spiritual Nationalism: Unraveling Aurobindo Ghosh's Influence on Indian Freedom Struggle." Research Review Journal of Social Science 3, no. 02 (2023): 42–46. http://dx.doi.org/10.31305/rrjss.2023.v03.n02.007.

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Aurobindo Ghosh the great Indian nationalist, freedom fighter, poet, philosopher and political leader focused on the combination of spirituality and nationalism, stressing the idea that political freedom can be achieved only in a spiritually awakened society. He emphasized on the notion that mere political independence cannot make a nation free in a real sense and it is only because of spiritual renaissance that can develop a nation. Aurobindo believed in the philosophy of ‘integral nationalism’ which is a combination of political, cultural and spiritual dimensions of a nation in which an indi

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Remya.S. "Integral Yoga of Sri Aurobindo." Kiraṇāvalī 16, no. 1+4 (2024): 223–26. https://doi.org/10.5281/zenodo.14681685.

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Aurobindo Ghosh was born on the fifteenth of August 1872 at Konagar, west Bengal.  Aurobindo was a brilliant student who was excelled in classics, literature and History.  The basic aim of Sri Aurobindo’s philosophy is ''to solve the fundamental problems of human life'' (Purani 207). According to him life is a dynamic energy.  It is the manifestation of the consciousness - force of saccidananda.  His thought is highly influenced by the Philosophy of the Bhagavadgita.  He also studied the ancient Indian Philosophies including the darsanas - particularly those of A

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Swarup, Devendra. "Bipin Chandra Pal and Aurobindo Ghosh: A Unique Relationship." Indian Historical Review 28, no. 1-2 (2001): 111–27. http://dx.doi.org/10.1177/037698360102800207.

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Boydadayеv, Abdurrohmon. "SHRI AUROBINDO GXOSH VA JALOLIDDIN RUMIY FALSAFASIDA ONG TASAVVURLARINING KOMPARATIVISTIK TAHLILI." TAMADDUN NURI JURNALI 10, no. 61 (2024): 86–90. https://doi.org/10.69691/712rwq84.

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This articlе prеsеnts a comparativе analysis of thе idеas about consciousnеss hеld by two prominеnt thinkеrs - Sri Aurobindo Ghosh and Jalaluddin Rumi. It еxplorеs thе kеy aspеcts of thеir philosophical and mystical concеpts, еmphasizing both thе similaritiеs and diffеrеncеs in thеir undеrstanding of thе naturе of consciousnеss. Thе articlе aims to dееpеn our undеrstanding of thе philosophy of consciousnеss and opеn up nеw avеnuеs for intеrdisciplinary rеsеarch in thе fiеlds of philosophy, psychology, and spirituality.

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Sen, Arpita. "Representations of Ireland in the Political Thinking of Sri Aurobindo Ghosh." Studies in History 23, no. 1 (2007): 93–133. http://dx.doi.org/10.1177/025764300602300103.

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Kundu, Moumita, and Surajit Mahato. "SHAPING HUMANITY’S DESTINY: A COMPARATIVE ANALYSIS OF MARY WOLLSTONECRAFT’S RATIONALISM AND AUROBINDO GHOSH’S SPIRITUAL INTEGRALISM." Social Science Review A Multidisciplinary Journal 3, no. 4 (2025): 1–8. https://doi.org/10.70096/tssr.250304001.

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This paper comparatively analyzes the philosophical contributions of Mary Wollstonecraft (1759–1797) and Aurobindo Ghosh (1872–1950), two influential thinkers from distinct cultural and historical contexts. While Wollstonecraft, a key figure of the Enlightenment, championed reason, education, and human rights to advocate for women’s emancipation and societal reform, Ghosh, an Indian philosopher and yogi, proposed an “Integral Philosophy” centered on spiritual evolution, holistic education, and a transformed human unity. This study explores their respective visions for human potential, individu

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Dr Ritu Sharma. "From Irish Revolution to Indian Freedom: Sri Aurobindo’s Vision of National Liberation." Shodh Sagar Journal of Language, Arts, Culture and Film 2, no. 2 (2025): 1–5. https://doi.org/10.36676/jlacf.v2.i2.22.

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Literature is extremely important for shaping the world that we live in today. It has served, and will continue to serve, as a source of propaganda. Safely saying, India celebrates nearly every revolution across the globe and literature plays a significant role. This comes along on the 78 years of India’s independence. It is important to note what pre independence literature had to serve for India’s freedom struggle. Other contemporary poets like Ghosh and Tagore lacked an insight of the socio-political and spiritual landscape of the country. Sri Aurobindo Ghose, easily grasped both the synthe

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Kabulniyazova, Gulchehra T. "Comparative analysis of Sri Aurobindo Ghosh, Jalaliddin Rumi and Henri Bergson’s ideas about intuition and spiritual love." Voprosy Filosofii, no. 11 (2021): 188–97. http://dx.doi.org/10.21146/0042-8744-2021-11-188-197.

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The article analyzes the ideas of the Sufi thinker, poet Jalaladdin Rumi, the prominent Indian philosopher Sri Aurobindo Ghosh, and Henri Bergson about intuition and spiritual love. These thinkers, who lived in different historical eras, who were not familiar with each other’s creativity, expressed a number of similar ideas. These are ideas of spiritual love and intuition. According to Rumi, the idea of a person as God’s slave or servant is significantly lower than the idea of a person as a beloved of God, since it prevents one from seeing the image of God in the inner world of a person; the

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Khatri, Tilak Bahadur. "Himsa and Ahimsa in the Bhagavad Gita." Cognition 2, no. 1 (2019): 131–38. http://dx.doi.org/10.3126/cognition.v2i1.55598.

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This research article deals with the question of himsa and ahimsa mentioned in the Bhagavad Gita. The study has its relevance to understand the Gita’s teaching on himsa and ahimsa. The research problem is that whether the Gita advocates himsa or ahimsa. The research approach (methodology) adopted for this study is the textual analysis of the Gita’s related verses along with the review-based analysis of the views on himsa and ahimsa expressed by the Gita’s commentators Bankim Chandra Chattopdyaya, Lokamanya Bal Gangadhar Tilak, Mahatma Gandhi and Aurobindo Ghosh. The study reveals that the Gita

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Inkov, Aliskender I., and Artem A. Shikov. "The Engagement of India and the West in Socio-philosophical Concepts of Bhaktivinoda Thakur and Aurobindo Ghosh." Voprosy Filosofii, no. 2 (2022): 205–15. http://dx.doi.org/10.21146/0042-8744-2022-2-205-215.

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n the new geopolitical realities, India is increasingly showing itself as one of the leaders not only of world politics, but also of the Fourth industrial revolution, successfully combining commitment to its cultural traditions with the desire to modernize the lives of all its citizens. The desire and ability to unite inconsistent have been characteristic features of the Indian mentality since antiquity. They were clearly manifested in the socio-philosophical concepts proposed by the ideologists of the Indian Renaissance in the late XIX – early XX century, Bhaktivinoda Thakur and Aurobindo G

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Sabar, Haris Chandra, and Dr Keshab Chandra Ratha. "Relevance of educational philosophy of Aurobindo Ghosh in the context of national policy on education-1986." International Journal of Political Science and Governance 5, no. 1 (2023): 29–35. http://dx.doi.org/10.33545/26646021.2023.v5.i1a.198.

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Shin, Minha. "A Study on the Perception and Activities of the Extremists of the Indian National Congress: Focusing on Aurobindo Ghosh, 1893-1910." JOURNAL OF ASIAN STUDIES 26, no. 1 (2023): 117–43. http://dx.doi.org/10.21740/jas.2023.02.26.1.117.

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OKOROKOV, Viktor. "THINKING ABOUT EXISTING-BEING IN THE TEACHINGS OF ANCIENT GREEK SAGES AND ANCIENT INDIAN RISHIS (IN THE INTERPRETATION OF MODERN EUROPEAN AND INDIAN PHILOSOPHERS: MARTIN HEIDEGGER AND SRI AUROBINDO GHOSE)." Epistemological Studies in Philosophy Social and Political Sciences 7, no. 1 (2024): 58–70. http://dx.doi.org/10.15421/342416.

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In this study, first of all, it was important to analyze this technique of returning to the ancient tradition of two outstanding thinkers of the 20th century. M. Heidegger and Sri Aurobindo Ghosh in order to understand to what extent the language of the ancient sages and rishis is still accessible to our understanding; Has it not already happened that the voice of the ancient sages will turn out to be completely foreign to us, like the language of the unconscious, which we do not hear and do not understand? The conducted analysis showed that a certain intellectual conflict arose between Heideg

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Amal Raj, I., and S. Jesurajan. "The Theme of Indianism in the Selected Works of Upamanyu Chatterjee." Shanlax International Journal of English 12, S1-Dec (2023): 183–88. http://dx.doi.org/10.34293/rtdh.v12is1-dec.56.

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One of the most accomplished and prolific contemporary Indian writers of English is Upamanyu Chatterjee. With a strong sociocultural and Indian foundation, Chatterjee’s fields of expertise encompass a wide range of subjects while remaining deeply influenced by the rich legacy of Indian culture. The Spiritualism and nationalism are included on this list. For him, just like for Aurobindo Ghosh, nationalism entails a genuine dedication to one’s country and its people, regardless of their race, gender, caste, or place in society. India is a nation that embraces many languages, cultures, and religi

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Stoeber, Michael. "Tantra and Śāktism in the spirituality of Aurobindo Ghose." Studies in Religion/Sciences Religieuses 38, no. 2 (2009): 293–321. http://dx.doi.org/10.1177/000842980903800205.

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How did Sri Aurobindo Ghose understand Tantra? Is the category of Tantra helpful in understanding Aurobindo's spirituality? How Tantric is his spirituality? In responding to these questions, this paper explores various threads in Aurobindo's spirituality: his conceptions of the Goddess and the Śakti-Īśvara Godhead; his integration of features of Śāktism and Śākta Tantra with his early revolutionary politics; his understanding of the cakra system and the embodied nature of his spiritual ideal; his stress on devotional surrender to the divine Mother; and his views of sexuality. Although Aurobind

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Skorokhodova, Tatiana G. "The Ethical Thought of the Bengal Renaissance:The Neo-Hindu Conceptions (1880–1910)." Философская мысль, no. 9 (September 2023): 19–37. http://dx.doi.org/10.25136/2409-8728.2023.9.41051.

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A development of ethical thought by Neo-Hindu philosophers in Nineteenth– early Twentieth century Bengal is depicted in the article based on hermeneutic readings of the texts by Bankimchandra Chattopaddhyay, Swami Vivekananda, Aurobindo Ghosh. From the one hand, Neo-Hindu philosophers continue Rammohun Roy’s line of criticism of Indian society’s moral condition, consciousness and conduct. From the other hand, they formed their own ethical conceptions to present Hindu normative ethics. The research demonstrated for the first time the becoming of Modern Indian ethics in the conceptions of Bengal

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BOSE, SUGATA. "THE SPIRIT AND FORM OF AN ETHICAL POLITY: A MEDITATION ON AUROBINDO'S THOUGHT." Modern Intellectual History 4, no. 1 (2007): 129–44. http://dx.doi.org/10.1017/s1479244306001089.

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This article elucidates the meaning of Indian nationalism and its connection to religious universalism as a problem of ethics. It engages in that exercise of elucidation by interpreting a few of the key texts by Aurobindo Ghose on the relationship between ethics and politics in the first two decades of the twentieth century. Both secularist and subalternist histories have contributed to misunderstandings of Aurobindo's political thought and shown an inability to comprehend its ethical moorings. The specific failures in fathoming the depths of Aurobindo's thought are related to more general inf

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Heehs, Peter. "Sri Aurobindo and his Ashram, 1910–2010." Nova Religio 19, no. 1 (2015): 65–86. http://dx.doi.org/10.1525/nr.2015.19.1.65.

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The Sri Aurobindo Ashram was founded by Sri Aurobindo Ghose and Mirra Alfassa as a place for individuals to practice yoga in a community setting. Some observers regard the ashram as the center of a religious movement, but Aurobindo said that any attempt to base a movement on his teachings would end in failure. Nevertheless, some of his followers who view themselves as part of a movement use mass mobilization techniques, litigation and political lobbying to advance their agenda, which includes the dismissal of current ashram trustees and amendment of the ashram’s trust deed. In this article, I

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Sabar, Haris Chandra. "A comparative analysis of the educational philosophies of Sri Aurobindo Ghosh & Swami Vivekananda and their relevance in the context of national education policy-2020." International Journal of Humanities and Education Research 6, no. 1 (2024): 90–99. http://dx.doi.org/10.33545/26649799.2024.v6.i1b.78.

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Md, Ataur Rahaman. "Keki N. Daruwalla's Poems A Study of Post Independence Social Realism." International Journal of Trend in Scientific Research and Development 2, no. 2 (2018): 580–85. https://doi.org/10.31142/ijtsrd9473.

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Keki N.Daruwalla is one of the most substantial poets among the 'new' Indian English poets who radicalized Indian English poems both in theme and language. Pre Independence poets like Henry Louis Vivian Derozio, Michael Madhusudan Dutt , Toru Dutt ,Ramesh Chandra Dutt were mainly imitators-they imitated the cult of romanticism of the British romantic poets like William Wordsworth, Percy Bysshe Shelley, John Keats and Walter Scott. Apart from them there were poets like Sarojini Naidu, Rabindranath Tagore, Aurobindo Ghosh and Harindranath Chattopadhaya who were also romantic but their ro

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Heehs, Peter. "Aurobindo Ghose and revolutionary terrorism." South Asia: Journal of South Asian Studies 15, no. 2 (1992): 47–69. http://dx.doi.org/10.1080/00856409208723167.

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Mrs., S. M. Paranjape. "Experiencing the Spirit of India through Cultural and Heritage Tourism." International Journal of Advance and Applied Research 4, no. 8 (2023): 75–77. https://doi.org/10.5281/zenodo.7798398.

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Sri Aurobindo has written voluminous works on various aspects of Indian culture and heritage. It is possible to draw some key insights from there which can help educate and sensitize different stakeholders in the tourism industry. Founded by Sri Aurobindo on 24th November in the year 1926, Sri Aurobindo Ashram is synonymous with Puducherry. Encouraging spiritual tenets that represent a synthesis of yoga and modern science, the Ashram visited by thousands of devotees and tourists worldwide to get spiritual knowledge. The ashram serves as the headquarters of the Sri Aurobindo Society (SAS).

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SARTORI, ANDREW. "THE TRANSFIGURATION OF DUTY IN AUROBINDO'SESSAYS ON THE GITA." Modern Intellectual History 7, no. 2 (2010): 319–34. http://dx.doi.org/10.1017/s1479244310000090.

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Aurobindo Ghose was a major nationalist intellectual of the late nineteenth and early twentieth centuries who rose to prominence as one of the most radical leaders of the Swadeshi movement before retreating to the French colony of Pondicherry to dedicate his life to spiritual exercises and experiments. Aurobindo, like so many others of the nationalist period, produced a major commentary on the Bhagavad Gita. I will argue that his appeal to the Gita in the late 1910s represented, however, not a continuation of his nationalist project, but rather a radical reformulation of it in the wake of the

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Meena, Ramjeelal. "The role of extremism in the Indian independence movement." RESEARCH HUB International Multidisciplinary Research Journal 10, no. 5 (2023): 27–31. http://dx.doi.org/10.53573/rhimrj.2023.v10n05.005.

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In the present paper a historical study of the role of extremism in the Indian National Movement has been made. The late nineteenth and early twentieth centuries saw the rise of a new party in the Indian National Congress, which was fiercely critical of the ideals and methods of the old leaders. These angry young people wanted that the aim of the Congress should be Swaraj, which they should achieve with self-confidence and self-reliance. This new party is said to be extremist in comparison to the old moderates. Despite the long efforts of the liberals, basically nothing could be achieved. It i

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Long, Jeffery D. "War and Peace in Modern Hindu Thought—Gandhi, Aurobindo, and Vivekananda in Conversation." Religions 16, no. 6 (2025): 734. https://doi.org/10.3390/rel16060734.

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Mohandas Gandhi (1869–1948) and Aurobindo Ghose (1872–1950) hold distinct, yet overlapping, positions on the topic of war and peace, violence and nonviolence, and how evil ought to best be confronted. To some extent, the overlaps in their views can be seen as an effect of them basing their respective ideals on a shared foundation of Hindu teaching. More specifically, at least some portion of this overlap can potentially be seen as a function of the influence exerted upon both of these thinkers by the teachings of Swami Vivekananda, who was an inspiration to many modern Hindu thinkers, includin

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Beldio, Patrick. "Mirra Alfassa: Completing Sri Aurobindo’s Vision." Religions 14, no. 8 (2023): 955. http://dx.doi.org/10.3390/rel14080955.

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Mirra Alfassa’s influence, power, and authority are essential to the integral yoga according to Aurobindo Ghose, yet most scholars have so far refused to examine their contours. Aurobindo saw her as the incarnation of the divine mother or Mahāśakti and said her spiritual growth “followed the same course” as his, which radically universalized Rāmakṛṣṇa’s teaching of vijñāna, which he called “supermind” and she “the domain of love”. Aurobindo left key parts of his supramental vision incomplete in his writings; however, Mirra claimed to complete it with new revelations that I call the “Descendant

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Semionova, Svetlana. "Trois messagers : Nikolaï Fiodorov, Pierre Teilhard de Chardin, Shri Aurobindo Ghose." Slavica Occitania 47, no. 1 (2018): 169–206. https://doi.org/10.3406/slaoc.2018.1203.

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Three Messengers : Nikolaï Fiodorov, Pierre Teilhard de Chardin, Shri Aurobindo Ghose In this article, Svetlana Semionova presents three portraits of thinkers who try to think from their own singularity about the future of mankind in a world in evolution. A highly marked singularity, since the focus here is on a Russian essayist Fëdorov, a French Jesuit (Teilhard de Chardin) and an Indian mystic (Aurobindo). For each of them, the central issue is the future of man (and humanity) – anthropogenesis – on the threshold of a world whose structures are permanently changing and becoming more complex,

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VAN DIJK, A. M. G. "EEN VROEGE NEOHINDOEISTISCHE NIETZSCHE RECEPTIE DOOR SRI AUROBINDO GHOSE (1872–1950)." Bijdragen 53, no. 3 (1992): 264–90. http://dx.doi.org/10.2143/bij.53.3.2015321.

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Wolfers, Alex. "The Making of an Avatar: Reading Sri Aurobindo Ghose (1872–1950)." Religions of South Asia 11, no. 2-3 (2018): 274–341. http://dx.doi.org/10.1558/rosa.37030.

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KLAUSEN, JIMMY CASAS. "Economies of Violence: TheBhagavadgītāand the Fostering of Life in Gandhi's and Ghose's Anticolonial Theories." American Political Science Review 108, no. 1 (2013): 182–95. http://dx.doi.org/10.1017/s0003055413000634.

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This article compares the political theories that Mohandas Gandhi and Aurobindo Ghose develop around the assumption that harm or violence is an unavoidable feature of all human action. Both Ghose and Gandhi venerated theBhagavadgītāand shared a concern to foster life, and they shaped Hindu political theory by combining modern biological concepts with spiritual perspectives to determine the impact of harmful human actions within a totality of interdependent living beings. Although each thinker develops his anticolonial theory by balancing the value of life, the acceptance of an economy of viole

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White, Stephen R. "Globalization and Higher Education: Exploring Holistic Learning Through Sri Aurobindo’s Thought." Journal of Educational Thought / Revue de la Pensée Educative 50, no. 1 (2018): 5–20. http://dx.doi.org/10.55016/ojs/jet.v50i1.44294.

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The challenge for scholars in higher education is to explore globalization as not only a social problem but also to explore visionary ideas from which to conceptualize globalization. This challenge requires that we construct new prescriptive models for a global studies agenda that advances a more subjective humanitarian existence; consistent with research of today’s college students learning dispositions. The proposition presented here is that Indian philosopher Sri Ghose Aurobindo's (1881-1955) Neo-Hindu evolutionary theory of human, psyche and social evolution can provide the foundation for

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Codell, Julie. "Press Conflicts, Empire, and the “Closed” Periodical: Sri Aurobindo Ghose (1872–1950) and the Indian Press." Victorian Periodicals Review 53, no. 4 (2020): 520–43. http://dx.doi.org/10.1353/vpr.2020.0047.

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Wolfers, Alex. "Born Like Krishna in the Prison-House: Revolutionary Asceticism in the Political Ashram of Aurobindo Ghose." South Asia: Journal of South Asian Studies 39, no. 3 (2016): 525–45. http://dx.doi.org/10.1080/00856401.2016.1199253.

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Stoeber, Michael. "Personal Identity and Rebirth." Religious Studies 26, no. 4 (1990): 493–500. http://dx.doi.org/10.1017/s0034412500020692.

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Western philosophers are generally very unsympathetic to the notion of reincarnation, especially the idea of rebirth in another body in this world. This paper will argue that retributive rebirth as it is traditionally understood in Hindu thought involves serious problems given the ambiguousness of personal identity in the conception, difficulties which are born out in a moral tenuousness and which bring the reasonableness of the belief into question. However, though this conception of rebirth is the culturally and historically dominant version in Indian thought, it is not the sole conception.

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Aamresh, Aamresh, and Dr Rajesh Kumar Meena. "Subhas Chandra Bose with Indian National Congress and His Strategies for Armed Struggle." International Journal of English Language, Education and Literature Studies (IJEEL) 2, no. 4 (2023): 20–28. http://dx.doi.org/10.22161/ijeel.2.4.4.

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This study also examines the one-of-a-kind political vision of Bose and the influences of social and political reformers, for example, Swami Vivekananda and Aurobindo Ghos on him. It also talks about the advancement of Bose's political ideology through the 1920's during his political apprenticeship under the All-India Bengali leader Chittaranjan Das whom he considered his political Guru. The study would further examine the assembly of Bose's ideas into a solid political ideology, influenced by Indian traditions and the influences of the dominant political belief systems of Fascism, National So

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PIRBHAI, M. REZA. "DEMONS IN HINDUTVA: WRITING A THEOLOGY FOR HINDU NATIONALISM." Modern Intellectual History 5, no. 1 (2008): 27–53. http://dx.doi.org/10.1017/s1479244307001527.

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This article explores the vast body of English language works on Hinduism published since 1981 by Voice of India—an influential right-wing Hindu publishing house headquartered in New Delhi, but contributed to by Indians at “home” and in diasporic communities, as well as Europeans and North Americans. Focus on the construction of the Hindu “Self” and the non-Hindu “Other” shows the manner in which European thought, primarily represented by the contributions of colonial-era British and German indologists, but bolstered by evangelicals, Utilitarians and Arabo-Islamicists from the same era, has be

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Chanda Rani. "A Study of Educational Vision of Aurobindo Ghosh." International Journal of Indian Psychology 5, no. 1 (2017). http://dx.doi.org/10.25215/0501.125.

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Philosopher Aurobindo Ghosh (1872-1950) was a great philosopher and educationalist. He can be viewed as a 20th-century renaissance person. He was born in Kolkata, India and completed his education from England. He built an Ashram which is famous as ‘Aurobindo Ashram’ all over the world. His philosophy of life was based on Vedas and Upanishads. He emphasized that Education should be in accordance with the need of our Modern life. The present paper highlights the Philosophical contribution of Aurobindo in education. This paper emphasis on educational concept, Aims of education, curriculum, metho

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Mohit Anand, Sunil K. Mishra, and Pramod Kumar. "THE ROLE OF SOCIO-SPIRITUAL ELEMENTS IN LIFE: COMPARATIVE STUDY ON HERMANN HESSE AND SRI AUROBINDO GHOSH, LITERATURE." ShodhKosh: Journal of Visual and Performing Arts 5, no. 4 (2024). https://doi.org/10.29121/shodhkosh.v5.i4.2024.5263.

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The present research study deals with the role of socio-spiritual elements in life, and for this, a comparative study of the writings and literature of Hermann Hesse and Sri Aurobindo Ghosh has been examined and explored. It is a known fact that Hermann Hesse and Sri Aurobindo Ghosh, both influential figures in literature and philosophy, explored the role of socio-spiritual elements in life, albeit from different perspectives and backgrounds. Hermann Hesse, a German-Swiss novelist, delved deeply into the individual’s inner journey and the search for self-discovery. In works like “Siddhartha” a

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Sumana, Das Dr. Harsha Patil Dr. Aditya Prakash Saxena. "SRI AUROBINDO GHOSH: SEVEN STEPS OF KNOWLEDGE." April 8, 2024. https://doi.org/10.5281/zenodo.10939809.

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This research paper delves into the philosophy of education propagated by Aurobindo Ghosh,Aurobindo Ghosh's philosophy of education, commonly referred to as integral education,emphasizes the development of the individual's spiritual dimensions. This paper explores theSri Aurobindo Ghosh framework of seven steps or stages of development that an individualcan go through in their spiritual evolution. 

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Amir Shafi Malik, Ummer Hamid Mir, and Rufiah Altaf. "Sri Aurobindo Ghosh: A Visionary Philosopher and Spiritual Luminary." International Journal of Advanced Research in Science, Communication and Technology, July 30, 2023, 10–15. http://dx.doi.org/10.48175/ijetir-9103.

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Sri Aurobindo Ghosh emerges as a multifaceted luminary whose life's narrative transcends conventional categorizations. Rooted in Calcutta, his journey evolves from a passionate political activist and freedom fighter to an introspective philosopher and yogi. This metamorphosis is threaded by a seamless fusion of spirituality and practicality, culminating in the articulation of his Integral Yoga philosophy – a synthesis of Eastern mysticism and Western thought. His writings, including "The Life Divine" and "Savitri," weave an intricate tapestry of existence's interconnectedness. This journey is

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Martynov, O. V., and O. V. Berezhnova. "PEDAGOGICAL IDEAS OF INDIAN PHILOSOPHER AUROBINDO GHOSH." AZIMUTH OF SCIENTIFIC RESEARCH: PEDAGOGY AND PSYCHOLOGY 8, no. 28 (2019). http://dx.doi.org/10.26140/anip-2019-0803-0041.

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MANDAL, DHARITRI. "NATIONALISM: A UNIQUE PERSPECTIVE OF AUROBINDO GHOSH." Journal of Emerging Technologies and Innovative Research 12, no. 4 (2025). https://doi.org/10.56975/jetir.v12i4.560699.

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"SRI AUROBINDO GHOSH AND THE OUTLINE OF INTEGRAL EDUCATION." International Research Journal of Modernization in Engineering Technology and Science, May 2, 2023. http://dx.doi.org/10.56726/irjmets37531.

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Chelyshev, Pavel. "Aurobindo Ghosh's philosophy of culture: From barbarism, civilization and culture to the spiritual transformation of man." April 7, 2025. https://doi.org/10.5281/zenodo.15162686.

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The main purpose of the article is to reconstruct the theory of culture of the most famous Indian thinker of the 20th century, Aurobindo Ghosh (1872-1950), whose work in recent years has again aroused increased interest among philosophers from different countries. Modern authors consider different aspects of Aurobindo's work, but the philosophy of the thinker's culture remains a little-explored problem. Aurobindo Ghosh in the «Human Cycle» offers his original personal-psychological concept of culture as a transitional stage from the lowest state of the ordinary human mind to the hi

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Dr., Mohit Dixit. "A COMPARATIVE STUDY OF AUROBINDO GHOSH AND SWAMI VIVEKANAND IN CONTEXT OF THEIR EDUCATIONAL PHILOSOPHY." March 27, 2014. https://doi.org/10.5281/zenodo.6890417.

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<em>The core of this study is the contribution that the educational philosophy of Swami Vivekananda and Sri Aurobindo can make in reforming the present Indian educational scenario. There are many similarities in the lives and worldview of these personalities who lived in the second half of the 18th century and the first half of the 19th century. Both of them believed that national education was a prerequisite for political freedom from foreign rule.</em>  

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Ali Seikh, Dr Hazarat. "PHILOSOPHICAL THOUGHTS OF AUROBINDO: ITS IMPACT ON MODERN EDUCATIONAL SYSTEM." International Journal of Engineering Applied Sciences and Technology 5, no. 8 (2020). http://dx.doi.org/10.33564/ijeast.2020.v05i08.035.

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Aurobindo Ghosh was a multifaceted genius – a great philosopher, a freedom – fighter, an eminent educationist and a true Yogi. He started his journey as a political thinker and became a spiritual integralist. He showed us the path to the highest spiritual growth. His educational philosophy was based on his philosophy of life i.e., on brahmacharya, practice of Yoga and spiritual penance. He believed in integral education, based on his philosophy of education, leading man to the fullest extent through harmonious development of his self – physical, vital, mental, psychic and spiritual. He transla

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Singh, Keshav. "Aurobindo Ghosh Education System and Its application in Current theorization of NCF 2023." Revista Electronica De Veterinaria, June 26, 2025, 4031–35. https://doi.org/10.69980/redvet.v25i1.2019.

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Ghosh, Sudeb, and Birbal Saha. "SRI AUROBINDO GHOSH’S INTEGRAL EDUCATION: AN EDUCATION OF THE BODY, MIND AND THE INTELLECT." Social Science Review A Multidisciplinary Journal 2, no. 6 (2024). https://doi.org/10.70096/tssr.240206016.

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He recognized the shortcomings of our education system in India, the great Indian sage, educationist, philosopher, Sri Aurobindo Ghosh presented integral education in the Indian Society. So integrative education is meritorious where education of body, education of mind and education of intellect are integrated within the individual. The study mainly adopted purposes as to explain the seven principles of integral education and their implementation in the contemporary teaching-learning environment. The researchers employed qualitative approach for this research work. The study finds out that the

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