Autobiographical Notes
and Other Writings of Historical Interest
CONTENTS
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PART ONE |
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AUTOBIOGRAPHICAL NOTES |
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Section One |
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Life Sketches and Other Autobiographical Notes |
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Section Two |
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Corrections of Statements Made in Biographies and Other Publications |
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General Note (referring especially to the Alipur Case and Sri Aurobindo’s politics) |
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PART TWO |
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LETTERS OF HISTORICAL INTEREST |
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Section One |
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Letters on Personal, Practical and Political Matters,1890 – 1926 |
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Letters Written as a Probationer in the Indian Civil Service, 1892 |
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Letters Written While Employed in the Princely State of Baroda, 1895 – 1906 |
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To the Dewan, on the Government’s Reply to the Letter on the Curzon Circular |
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Letters and Telegrams to Political and Professional Associates, 1906 – 1926 |
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Section Two |
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Early Letters on Yoga and the Spiritual Life, 1911 – 1928 |
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Section Three |
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Other Letters of Historical Interest on Yoga and Practical Life, 1921 – 1938 |
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PART THREE |
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PUBLIC STATEMENTS AND OTHER COMMUNICATIONSON INDIAN AND WORLD EVENTS, 1940–1950 |
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Section One |
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Public Statements, Messages, Letters and Telegrams on Indian and World Events, 1940 – 1950 |
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On the Integration of the French Settlements in India, 1947 – 1950 |
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Section Two |
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Private Letters to Public Figures and to the Editor of Mother India, 1948 – 1950 |
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Notes and Letters to the Editor of Mother India on Indian and World Events, 1949 – 1950 |
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PART FOUR |
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PUBLIC STATEMENTS AND NOTICES CONCERNINGSRI AUROBINDO’S ASHRAM AND YOGA, 1927 – 1949 |
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Section One |
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Public Statements and Notices concerning the Ashram,1927 – 1937 |
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Section Two |
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Public Statements about Sri Aurobindo’s Path of Yoga, 1934 and 1949 |
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To and about Public Figures 1930 1937
Draft of a Letter to Maharani Chimnabai II
To H.H the Maharani of Baroda It is true that I have by the practice of Yoga attained to the higher spiritual consciousness which comes by Yoga, and this carries with it a certain power. Especially there is the power to communicate to those who are ready or to help them towards that spiritual state which, in its perfection is a condition of unalterable inner calm, strength and felicity. But this spiritual peace and joy is something quite different from mental peace and happiness. And it cannot be reached without a spiritual discipline. I do not know whether this has been rightly explained to Your Highness. I may say briefly that there are two states of consciousness in either of which one can live. One is a higher consciousness which stands above the play of life and governs it; this is variously called the Self, the Spirit or the Divine. The other is the normal consciousness in which men live; it is something quite superficial, an instrument of the Spirit for the play of life. Those who live and act in the normal consciousness are governed entirely by the common movements of the mind and are naturally subject to grief and joy and anxiety and desire or to everything else that makes up the ordinary stuff of life. Mental quiet and happiness they can get, but it can never be permanent or secure. But the spiritual consciousness is all light, peace, power and bliss. If one can live entirely in it, there is no question; these things become naturally and securely his. But even if he can live partly in it or keep himself constantly open to it, he receives enough of this spiritual light and peace and strength and happiness to carry him securely through all the shocks of life. What one gains by opening to this spiritual consciousness, depends on what one seeks from it; if it is peace, Page – 440 one gets peace; if it is light or knowledge, one lives in a great light and receives a knowledge deeper and truer than any the normal mind of man can acquire; if it [is] strength or power, one gets a spiritual strength for the inner life or Yogic power to govern the outer work and action; if it is happiness, one enters into a beatitude far greater than any joy or happiness that the ordinary human life can give. There are many ways of opening to this Divine consciousness or entering into it. My way which I show to others is by a constant practice to go inward into oneself, to open by aspiration to the Divine and once one is conscious of it and its action to give oneself to It entirely. This self-giving means not to ask for anything but the constant contact or union with the Divine Consciousness, to aspire for its peace, power, light and felicity, but to ask nothing else and in life and action to be its instrument only for whatever work it gives one to do in the world. If one can once open and feel the Divine Force, the Power of the Spirit working in the mind and heart and body, the rest is a matter of remaining faithful to It, calling for it always, allowing it to do its work when it comes and rejecting every other and inferior Force that belongs to the lower consciousness and the lower nature. I have written so much in order to explain my position and the nature of my Yogic power. I do not usually ask anyone to practise this Yoga, because it is possible only for those who have from the beginning or who develop a strong call to it; others cannot go through it [ ]1 to the end. Nor [do I]2 often go out of my way to help those who are merely in need of some kind of quietude of [the] external nature as many Yogins do — though I do not refuse to do it in certain cases. My aim is to create a centre of spiritual life which shall serve as a means of bringing down the higher consciousness and making it a power not merely for "salvation" but for a divine life upon earth. It is with this object that I have withdrawn from public life and founded this Asram in Pondicherry (so-called for want of a better word, for it is not
1 MS with 2 MS I do
Page – 441 an Asram of Sannyasins, but of those who want to leave all else and prepare for this work). But at the same time I have a small number of disciples all over India who live in their families and receive spiritual help from me even at a distance. This is all I can answer to Your Highness at present. It is for Your Highness to decide3 whether what you seek has anything to do with what I have explained in this letter. 1930
On a Proposed Visit by Mahatma Gandhi
[1]
GOVINDBHAI PATEL: Here is a postcard from Gandhi. If you think he can receive something from you, please grant him permission to meet you.
You will have to write that I am unable to see him because for a long time past I have made it an absolute rule not to have any interview with anyone — that I do not even speak with my disciples and only give a silent blessing to them three times a year. All requests for an interview from others I have been obliged to refuse. This rule has been imposed on me by the necessity of my sadhana and is not at all a matter of convenience or anything else. The time has not come when I can depart from it. 28 December 1933
[2]
M. K. GANDHI: . . . Perhaps you know that ever since my return to India I have been anxious to meet you face to face. Not being able to do that, I sent my son to you. Now that it is almost certain that I am to be in Pondicherry, will you spare me a few minutes & see me! I know how reluctant you are to see anybody. But if you are under no positive vow of abstinence, I hope you will give me a few minutes of your time. . . . 2 January 1934
3 Alternative: see for yourself
Page – 442 7.1.34
Dear Mahatmaji It is true that I have made no vow, for I never make one, but my retirement is not less binding on me so long as it — and the reason for it — lasts. I think you will understand that it is not a personal or mental choice but something impersonal from a deeper source for the inner necessity of work and sadhana. It prevents me from receiving you but I cannot do otherwise than keep to the rule I have adhered to for some years past. Sri Aurobindo
[3]
GOVINDBHAI PATEL: I hear that you have already sent him the answer. Has he really written anything? [Rest of letter missing.]
In the absence of the letter I cannot say. In his letter he simply expressed the desire he had long had to meet me and asked me to see him if my retirement was not a vow. I have written that I cannot depart from the rule so long as the reason for it lasts. 9 January 1934
[4]
GOVINDBHAI PATEL: Gandhi writes that he has not yet received Sri Aurobindo's answer. I hear that he asked at least a line in Sri Aurobindo's hand; and that Sri Aurobindo has written a full letter in his own hand — which he does not usually do. Is this a fact?
Yes. I wrote to him a short letter explaining the nature of my retirement and regretting that I could not break my rule so long as the reason for it existed. It was addressed to Bangalore I believe and ought to have reached him, unless it has been pocketed by the C.I.D. I suppose even if he had left Bangalore it would have been forwarded to him. You can write and inform him of the fact. 12 January 1934
Page – 443
[5]
GOVINDBHAI PATEL: I am sure he will prolong his stay to see the Mother. And the Mother is Mother after all, let him have Her touch. I am sure he is not going to bother Mother by political topics. If he talks at all, he will talk about his search after Truth.
With her programme it is impossible. Also I do not see any utility. You must on no account ask him to delay his departure, that is quite contrary to what we wish. His search for Truth is on fixed lines of his own and the Mother can say nothing to help him there — nor has he said that he wants any help — and the Asram would hardly please him since it is run on quite unascetic lines contrary to his ideal. 24 January 1934
[6]
GOVINDBHAI PATEL: As he has written to me to inform you, shall I answer that the Mother cannot see him or shall I remain silent? If he enquires about seeing Mother, shall I say that she will not be able to see him?
You can tell him that just now the circumstances are such that it is impossible for the Mother to receive his visit.4
16 February 1934
2.10.34
My dear Professor Radhakrishnan, I regret that you should have had to wait for the publication of your book on account of the contribution I could not write. I had intimated to Dilip that it would be practically impossible for me and I could not make a promise I would most likely be
4 The "circumstances" to which Sri Aurobindo refers were those created by an inquiry instituted by the government of French India into the status and finances of the Ashram. Sri Aurobindo learned about this inquiry on or shortly before 16 February 1934. See Letters on Himself and the Ashram, volume 35 of THE COMPLETE WORKS OF SRI AUROBINDO. — Ed.
Page – 444 unable to fulfil. I think he hoped I would still find time somehow to write. I am entirely taken up by my present work which is exceedingly heavy and pressing and from which I cannot take my hands for a moment or spare the necessary energy or time for anything else. I have been obliged to put aside all mental or literary work and even to suspend sine die the revision for publication of the unpublished works in the "Arya" which I had undertaken. There is no chance of any alteration in this state of affairs in any near future. It is not a matter of choice but of necessity for me. I hope therefore you will excuse me for not being able to comply with your request. I regret very much that I have to disappoint you, but it is not possible for me to avoid it.
Sri Aurobindo
[1]
A. B. PURANI: This is a telegram from Dr. Chandulal Manilal Desai. . . . The other gentleman about whom he writes is Mr. Morarji Desai, originally a district deputy collector who resigned his post in the Non-cooperation movement and has been in public life since. I heard that he had spiritual inclinations. In case they are permitted [for darshan], they would naturally remain outside. The wire can be sent even tomorrow, on the 16th — and they would have time to reach in time.
It is better if they have no time. Why should prominent politicians come trooping down here like this? I don't understand. Better wire that it is too late. 15 February 1935
[2]
MORARJI DESAI: Since 1930 I have been making an effort to put the Yoga preached by the Gita in practice as I understand it. . . . I cannot however say that I am on the right path and every day I realise how immensely difficult it is to give
Page – 445 up attachment in every form & still live the ordinary life. I have come here as a humble seeker for guidance in this quest of mine & request you to give me a guidance as to whether I should continue on the path I am treading at present or whether I am on a wrong track & should follow another path. If you consider that I should continue in the path followed by me at present I request you to guide me as to what I should do to give up all attachment and if you advise me to change the path, the new path may kindly be indicated and explained to me. [17 August 1935]
Shri Morarji Desai, I do not know that it is possible for me to give you any guidance on the path you have chosen — it is at any rate difficult for me to say anything definite without more precise data than those contained in your letter. There is no need for you to change the line of life and work you have chosen so long as you feel that to be the way of your nature (svabhava) or dictated to you by your inner being, or, for some reason, it is seen to be your proper dharma. These are the three tests and apart from that I do not think there is any fixed line of conduct or way of work or life that can be laid down for the Yoga of the Gita. It is the spirit or consciousness in which the work is done that matters most; the outer form can vary greatly for different natures. Thus, so long as one does not get the settled experience of the Divine Power taking up one's work and doing it, one acts according to one's nature; afterwards it is that Power which determines what is to be done or not done. The overcoming of all attachments must necessarily be difficult and cannot come except as the fruit of a long sadhana, unless there is a rapid general growth in the inner spiritual experience which is the substance of the Gita's teaching. The cessation of desire of the fruit or attachment to the work itself, the growth of equality to all beings, to all happenings, to good repute or ill repute, the dropping of the ego, which are necessary for the loss of all attachments, can come completely only when
Page – 446 all work becomes a spontaneous sacrifice to the Divine, the heart is offered up to Him and one has the settled experience of the Divine in all things and all beings. This consciousness or experience must come in all parts and movements of the being (sarvabhavena), not only in the mind and idea; then the falling away of all attachments becomes easy. I speak of the Gita's way of Yoga; for in the ascetic life one obtains the same objects differently by cutting away from all the objects of attachment and the consequent atrophy of the attachment itself through rejection and disuse. Sri Aurobindo
On a Proposed Visit by Jawaharlal Nehru
DILIP KUMAR ROY: Nehru may be here about the 17th of this month. What do you think of my asking him to spend the day (or two) at my flat? Then surely he would want to ask the Mother for an interview. Your force will do the chief thing, of course.
I am afraid what you propose is impossible. Jawaharlal is coming on a political mission and as president of the Congress, while we have to steer clear not only of politics but of the shadow of politics. If he put up in a house of the Asram, we would be in for it! A flaming report from the British Consul to Delhi to be forwarded to London and from London to Paris. Just now we have to be specially careful, as the friendly Governor is going away — perhaps to return in March, perhaps not. If the Colonial Minister there questions him about us, he must be able to give a spotless report in our favour. The future also may possibly be turbulent and the wash of the turmoil may reach Pondicherry — we have to be on our guard from now onwards. So don't make Jawaharlal pray for an interview — it is not possible. Let us be patient and let things develop. If Jawaharlal is to be at all led forcewards, it is more likely to happen when he is less occupied with outer stress and turmoil.
Page – 447
Of course I will seem to do it on my own, so that it will look like I have invited him out of courtesy more or less as a friend to a friend.
That won't go down with the Br. Consul and other watchers. He will neigh "Ah ha! Ah ha! Ahh! that's their little game, is it?" Besides Nehru won't come alone — he will have his retinue or his staff with him, I suppose. At least all Congress Presidents used to go about in that way in my time. Pondicherry besides is an unimportant place — they are not likely to let him tarry and dally here. 5 October 1936
To Birendra Kishore Roy Chowdhury 21.2.37
Birendra Kishore I have made it a rule not to write anything about politics. Also the question of what to do in a body like the Assembly depends on circumstances, on the practical needs of the situation which can change rapidly. In such a body the work is not of a spiritual character. All kinds of work can be done with the spiritual consciousness behind, but unless one has advanced very far, one must in the front be guided by the necessities of the work itself and its characteristic nature. Since you have joined this party, its programme must be yours and what you have to do is to bring to it all the consciousness, ability and selflessness which you can command. You are right in not taking office, as you have made the promise. In any case a sadhak entering politics should work not for himself but for the country. If he takes office, it should be only when he can do something for the country by it and not until he has proved his character and ability and fitness for position. You should walk by a high standard which will bring you the respect even of opponents and justify the choice of the electors. Sri Aurobindo Page – 448
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