The Renaissance in India (exerpt-Pg 17)- By Sri Aurobindo

- Copyright Sri Aurobindo Ashram, Pondicherry

"The process which has led up to the renaissance now inevitable, may be analysed, both historically and logically, into three steps by which a transition is being managed, a complex breaking, reshaping and new building, with the final result yet distant in prospect, —though here and there the first bases may have been already laid,—a new age of an old culture transformed, not an affiliation of a new-born civilisation to one that is old and dead, but a true rebirth, a renaissance.

The first step was the reception of the European contact, a radical reconsideration of many of the prominent elements and some revolutionary denial of the very principles of the old culture. The second was a reaction of the Indian spirit upon the European influence, sometimes with a total denial of what it offered and a stressing both of the essential and the strict letter of the national past, which yet masked a movement of assimilation. The third, only now beginning or recently begun, is rather a process of new creation in which the spiritual power of the Indian mind remains supreme, recovers its truths, accepts whatever it finds sound or true, useful or inevitable of the modern idea and form, but so transmutes and Indianises it, so absorbs and so transforms it entirely into itself that its foreign character disappears and it becomes another harmonious element in the characteristic working of the ancient goddess, the Shakti of India mastering and taking possession of the modern influence, no longer possessed or overcome by it."

Article: Doha interpreted by someone in modern times.

Kabir Dohas - 33

Jab Mein Tha Tab Hari Nahin‚ Jab Hari Hai Mein Nahin
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin

When "I" was then Hari was not, Now Hari "is" and "I" am not
All the darkness (illusions) mitigated, When I saw the light (illumination) within.

My Understanding

From the root word "Har" (everything) is derived the word "Hari" which is used as yet another name or expression for God – the most common being"Hari Om".  In this doha, Kabir explains that till such time we are engrossed within the bounds of our (limited) ego – the mundane "I" –  we are not able to experience or realize the all-pervasive attribute of God. Resultantly we are in a state of conflict, chaos and a state of ignorance aptly expressed as darkness or illusion in the doha. This darkness – the state of ignorance – diminishes, rather eliminates, when the all-pervasive effulgence of God (the light within) is perceived, realized or experienced. With this conviction we are able to transcend the bondage enforced by our ego.

In the same thought Guru Nanak in his Japuji Sahib, Pauri # 5onwards, reminds
Guran Ek Deh Bujhai
Sabna Jiyan Ka Eko Dããta,
So Mein Visar Na Jayee

   1. Rajender Krishan
       April 27, 2002