{"id":1963,"date":"2013-07-13T01:38:34","date_gmt":"2013-07-13T01:38:34","guid":{"rendered":"http:\/\/localhost\/?p=1963"},"modified":"2013-07-13T01:38:34","modified_gmt":"2013-07-13T01:38:34","slug":"30-to-and-about-public-figures-vol-36-autobiographical-notes","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/36-autobiographical-notes\/30-to-and-about-public-figures-vol-36-autobiographical-notes","title":{"rendered":"-30_To and about Public Figures.htm"},"content":{"rendered":"
\n\n\n
\n\t\t\t <\/p>\n

\n\t\t\tTo and about Public Figures <\/font><\/b><\/p>\n

\n\t\t\t<\/p>\n

<\/b><\/font>1930 \u00ad 1937<\/font>
\n\t\t\t<\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t<\/p>\n

Draft of a Letter to Maharani Chimnabai II <\/b><\/p>\n

\n\t\t\t <\/p>\n

\n

To H.H the Maharani of Baroda <\/p>\n

\n\t\t\tIt is true that I have by the practice of Yoga attained to the higher spiritual consciousness which comes by Yoga, and this
\ncarries with it a certain power. Especially there is the power to communicate to those who are ready or to help them towards
\nthat spiritual state which, in its perfection is a condition of unalterable inner calm, strength and felicity. But this spiritual
\npeace and joy is something quite different from mental peace and happiness. And it cannot be reached without a spiritual
\ndiscipline.<\/p>\n

\n\t\t\tI do not know whether this has been rightly explained to
\nYour Highness. I may say briefly that there are two states of consciousness in either of which one can live. One is a higher
\nconsciousness which stands above the play of life and governs it; this is variously called the Self, the Spirit or the Divine. The
\nother is the normal consciousness in which men live; it is something quite superficial, an instrument of the Spirit for the play
\nof life. Those who live and act in the normal consciousness are governed entirely by the common movements of the mind and
\nare naturally subject to grief and joy and anxiety and desire or to everything else that makes up the ordinary stuff of life.
\nMental quiet and happiness they can get, but it can never be permanent or secure. But the spiritual consciousness is all light,
\npeace, power and bliss. If one can live entirely in it, there is no question; these things become naturally and securely his.
\nBut even if he can live partly in it or keep himself constantly open to it, he receives enough of this spiritual light and peace
\nand strength and happiness to carry him securely through all the shocks of life. What one gains by opening to this spiritual
\nconsciousness, depends on what one seeks from it; if it is peace,
\n\t\t\t<\/span><\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 440<\/font><\/font><\/span><\/p>\n

\n

<\/p>\n

\n

one gets peace; if it is light or knowledge, one lives in a great
\nlight and receives a knowledge deeper and truer than any the normal mind of man can acquire; if it [is] strength or power,
\none gets a spiritual strength for the inner life or Yogic power to govern the outer work and action; if it is happiness, one enters
\ninto a beatitude far greater than any joy or happiness that the ordinary human life can give. <\/p>\n

\n\t\t\tThere are many ways of opening to this Divine consciousness or entering into it. My way which I show to others is
\nby a constant practice to go inward into oneself, to open by aspiration to the Divine and once one is conscious of it and
\nits action to give oneself to It entirely. This self-giving means not to ask for anything but the constant contact or union with
\nthe Divine Consciousness, to aspire for its peace, power, light and felicity, but to ask nothing else and in life and action to
\nbe 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
\nPower 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,
\nallowing it to do its work when it comes and rejecting every other and inferior Force that belongs to the lower consciousness
\nand the lower nature.<\/p>\n

\n\t\t\tI have written so much in order to explain my position and
\nthe nature of my Yogic power. I do not usually ask anyone to practise this Yoga, because it is possible only for those who have
\nfrom the beginning or who develop a strong call to it; others cannot go through it [ ]1<\/font><\/sup> to the end. Nor [do I]2<\/font><\/sup> often go out
\nof my way to help those who are merely in need of some kind of quietude of [the] external nature as many Yogins do
\n\u2014 though I
\ndo 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
\nthe higher consciousness and making it a power not merely for “salvation” but for a divine life upon earth. It is with this object
\nthat I have withdrawn from public life and founded this Asram in Pondicherry (so-called for want of a better word, for it is not <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t1 MS <\/i>with<\/font><\/p>\n

\n\t\t\t2 MS <\/i>I do
\n <\/font>  <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>441<\/font><\/p>\n

\n

\n

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
\nnumber of disciples all over India who live in their families and receive spiritual help from me even at a distance. <\/p>\n

\n\t\t\tThis is all I can answer to Your Highness at present. It is for Your Highness to decide3<\/font><\/sup> whether what you seek has anything
\nto do with what I have explained in this letter. <\/p>\n

1930 <\/p>\n

\n\t\t\t <\/p>\n

\n


\n\t\t\tOn a Proposed Visit by Mahatma Gandhi
\n\t\t\t<\/a> <\/b><\/p>\n

\n\t\t\t <\/p>\n

[1] <\/p>\n

 <\/p>\n

GOVINDBHAI<\/font> PATEL<\/font>: Here is a postcard from Gandhi. If you think he can receive something from you, please grant him
\npermission to meet you. <\/p>\n

 <\/p>\n

\n

You will have to write that I am unable to see him because for
\na long time past I have made it an absolute rule not to have any interview with anyone
\n\u2014 that I do not even speak with my
\ndisciples and only give a silent blessing to them three times a year. All requests for an interview from others I have been obliged to
\nrefuse. This rule has been imposed on me by the necessity of my sadhana and is not at all a matter of convenience or anything
\nelse. The time has not come when I can depart from it. <\/p>\n

28 December 1933 <\/p>\n

 <\/p>\n

[2] <\/p>\n

 <\/p>\n

M. K. GANDHI<\/font>: . . . Perhaps you know that ever since my
\nreturn 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
\nit is almost certain that I am to be in Pondicherry, will you spare me a few minutes & see me! I know how reluctant you
\nare to see anybody. But if you are under no positive vow of abstinence, I hope you will give me a few minutes of your
\ntime. . . . <\/p>\n

2 January 1934 <\/p>\n

 <\/p>\n

\n\t\t\t3 Alternative: <\/i>see for yourself  
\n<\/font> <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>442<\/font><\/p>\n

\n

\n7.1.34 <\/p>\n

\n  <\/p>\n

\n Dear Mahatmaji <\/p>\n

\n\t\t\tIt 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
\n\u2014 and
\nthe reason for it \u2014 lasts. I think you will understand that it is not a personal or mental choice but something impersonal from
\na deeper source for the inner necessity of work and sadhana. It prevents me from receiving you but I cannot do otherwise than
\nkeep to the rule I have adhered to for some years past. Sri Aurobindo <\/p>\n

\n\t\t\t <\/p>\n

[3] <\/p>\n

 <\/p>\n

GOVINDBHAI
\n\t\t\t<\/font>PATEL<\/font>: I hear that you have already sent him
\nthe answer. Has he really written anything?  [Rest of letter<\/i> missing.<\/i>] <\/p>\n

 <\/p>\n

\n

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
\nto 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. <\/p>\n

9 January 1934 <\/p>\n

 <\/p>\n

[4] <\/p>\n

 <\/p>\n

GOVINDBHAI<\/font> PATEL<\/font>: Gandhi writes that he has not yet received Sri Aurobindo’s answer. <\/p>\n

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
\nown hand \u2014 which he does not usually do. Is this a fact? <\/p>\n

 <\/p>\n

\n

Yes. I wrote to him a short letter explaining the nature of my
\nretirement and regretting that I could not break my rule so long as the reason for it existed. It was addressed to Bangalore
\nI 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
\nwould have been forwarded to him. You can write and inform him of the fact. <\/p>\n

12 January 1934   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>443<\/font><\/p>\n

\n

\n

[5] <\/p>\n

 <\/p>\n

GOVINDBHAI<\/font> PATEL<\/font>: I am sure he will prolong his stay to
\nsee 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
\npolitical topics. If he talks at all, he will talk about his search after Truth. <\/p>\n

 <\/p>\n

\n

With her programme it is impossible. Also I do not see any utility. You must on no account ask him to delay his departure,
\nthat 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
\nhim there \u2014 nor has he said that he wants any help \u2014 and the Asram would hardly please him since it is run on quite unascetic
\nlines contrary to his ideal. <\/p>\n

24 January 1934 <\/p>\n

 <\/p>\n

[6] <\/p>\n

 <\/p>\n

GOVINDBHAI<\/font> PATEL<\/font>: As he has written to me to inform
\nyou, shall I answer that the Mother cannot see him or shall I remain silent? If he enquires about seeing Mother, shall I say
\nthat she will not be able to see him? <\/p>\n

 <\/p>\n

\n

You can tell him that just now the circumstances are such that
\nit is impossible for the Mother to receive his visit.4<\/font><\/sup> <\/p>\n

\n

16 February 1934<\/p>\n

 <\/p>\n

\n

\n\t\t\tTo Dr. S. Radhakrishnan<\/b>
\n\t\t\t<\/a> <\/p>\n

\n

2.10.34 <\/p>\n

 <\/p>\n

\n

My dear Professor Radhakrishnan,<\/p>\n

\n\t\t\tI regret that you should have had to wait for the publication
\nof your book on account of the contribution I could not write. I had intimated to Dilip that it would be practically impossible
\nfor me and I could not make a promise I would most likely be<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t4 The “circumstances” to which Sri Aurobindo refers were those created by an inquiry<\/i>
\ninstituted by the government of French India into the status and finances of the Ashram.<\/i>
\nSri Aurobindo learned about this inquiry on or shortly before 16 February 1934. See<\/i>
\nLetters on Himself and the Ashram, volume 35 of <\/i>THE COMPLETE WORKS OF SRI AUROBINDO.
\n\u2014 Ed.<\/i>
\n  
\n<\/font> <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>444<\/font><\/p>\n

\n

\nunable to fulfil. I think he hoped I would still find time somehow to write. <\/p>\n

\n\t\t\tI am entirely taken up by my present work which is exceedingly heavy and pressing and from which I cannot take my hands
\nfor a moment or spare the necessary energy or time for anything else. I have been obliged to put aside all mental or literary work
\nand even to suspend sine die the revision for publication of the unpublished works in the “Arya” which I had undertaken. There
\nis 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
\ntherefore you will excuse me for not being able to comply with your request. I regret very much that I have to disappoint you,
\nbut it is not possible for me to avoid it. <\/p>\n

\n

Sri Aurobindo <\/p>\n

\n\t\t\t <\/p>\n

\n


\n\t\t\tTo and about Morarji Desai
\n\t\t\t<\/a> <\/b><\/p>\n

\n\t\t\t <\/p>\n

[1] <\/p>\n

 <\/p>\n

A. B. PURANI<\/font>: This is a telegram from Dr. Chandulal Manilal Desai. . . . The other gentleman about whom he writes
\nis Mr. Morarji Desai, originally a district deputy collector who resigned his post in the Non-cooperation movement and
\nhas been in public life since. I heard that he had spiritual inclinations. <\/p>\n

In case they are permitted [for darshan], they would naturally remain outside. The wire can be sent even tomorrow,
\non the 16th \u2014 and they would have time to reach in time. <\/p>\n

 <\/p>\n

\n

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. <\/p>\n

15 February 1935 <\/p>\n

 <\/p>\n

[2] <\/p>\n

 <\/p>\n

MORARJI
\n<\/font>DESAI<\/font>: 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
\n   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>445<\/font><\/p>\n

\n

\n

up attachment in every form & still live the ordinary life.<\/p>\n

\n\t\t\t\t\t\tI have come here as a humble seeker for guidance in
\nthis quest of mine & request you to give me a guidance as to whether I should continue on the path I am treading at
\npresent or whether I am on a wrong track & should follow another path. If you consider that I should continue in the
\npath 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
\nme to change the path, the new path may kindly be indicated and explained to me. <\/p>\n

[17 August 1935] <\/p>\n

\n\t\t\t <\/p>\n

\n

Shri Morarji Desai, <\/p>\n

\n\t\t\tI do not know that it is possible for me to give you any guidance on the path you have chosen
\n\u2014 it is at any rate difficult
\nfor me to say anything definite without more precise data than those contained in your letter. <\/p>\n

\n\t\t\tThere 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
\nnature (svabhava<\/i>) or dictated to you by your inner being, or, for some reason, it is seen to be your proper
\ndharma<\/i>. These are
\nthe 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
\ndown for the Yoga of the Gita. It is the spirit or consciousness in which the work is done that matters most; the outer form
\ncan vary greatly for different natures. Thus, so long as one does not get the settled experience of the Divine Power taking up
\none’s work and doing it, one acts according to one’s nature; afterwards it is that Power which determines what is to be done
\nor not done.<\/p>\n

\n\t\t\tThe overcoming of all attachments must necessarily be difficult and cannot come except as the fruit of a long sadhana<\/i>, unless there is a rapid general growth in the inner spiritual
\nexperience which is the substance of the Gita’s teaching. The cessation of desire of the fruit or attachment to the work itself,
\nthe growth of equality to all beings, to all happenings, to good repute or ill repute, the dropping of the ego, which are necessary
\nfor the loss of all attachments, can come completely only when   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>446<\/font><\/p>\n

\n

\nall work becomes a spontaneous sacrifice to the Divine, the heart is offered up to Him and one has the settled experience
\nof the Divine in all things and all beings. This consciousness or experience must come in all parts and movements of the being
\n(sarvabhavena<\/i>), not only in the mind and idea; then the falling away of all attachments becomes easy. I speak of the Gita’s way
\nof Yoga; for in the ascetic life one obtains the same objects differently by cutting away from all the objects of attachment
\nand the consequent atrophy of the attachment itself through rejection and disuse. <\/p>\n

Sri Aurobindo <\/p>\n

\n  <\/p>\n

\n On a Proposed Visit by Jawaharlal Nehru
\n\t<\/a> <\/b><\/p>\n

\n  <\/p>\n

DILIP<\/font> KUMAR<\/font> ROY<\/font>: Nehru may be here about the 17th of this month. What do you think of my asking him to spend the day
\n(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
\ncourse. <\/p>\n

 <\/p>\n

\n

I am afraid what you propose is impossible. Jawaharlal is coming
\non a political mission and as president of the Congress, while we have to steer clear not only of politics but of the shadow of
\npolitics. 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
\nforwarded to London and from London to Paris. Just now we have to be specially careful, as the friendly Governor is going
\naway \u2014 perhaps to return in March, perhaps not. If the Colonial Minister there questions him about us, he must be able to give
\na spotless report in our favour. The future also may possibly be turbulent and
\nthe wash of the turmoil may reach Pondicherry \u2014
\nwe have to be on our guard from now onwards. So don’t <\/i>make Jawaharlal pray for an interview
\n\u2014 it is not possible. Let us be
\npatient and let things develop. If Jawaharlal is to be at all led forcewards, it is more likely to happen when he is less occupied
\nwith outer stress and turmoil.   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>447<\/font><\/p>\n

\n

\n

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
\nto a friend. <\/p>\n

 <\/p>\n

\n

That won’t go down with the Br. Consul and other watchers.
\nHe will neigh “Ah ha! Ah ha! Ahh! that’s their little game, is it?” Besides Nehru won’t come alone
\n\u2014 he will have his retinue
\nor his staff with him, I suppose. At least all Congress Presidents used to go about in that way in my time. Pondicherry besides is
\nan unimportant place \u2014 they are not likely to let him tarry and dally here. <\/p>\n

5 October 1936 <\/p>\n

 <\/p>\n

\n

\n\t\t\tTo Birendra Kishore Roy Chowdhury<\/b>
\n\t\t\t<\/a> <\/p>\n

21.2.37 <\/p>\n

 <\/p>\n

\n\t\t\t<\/p>\n

Birendra Kishore<\/i> <\/p>\n

\n\t\t\tI have made it a rule not to write anything about politics. Also the question of what to do in a body like the Assembly
\ndepends on circumstances, on the practical needs of the situation which can change rapidly. In such a body the work is not
\nof a spiritual character. All kinds of work can be done with the spiritual consciousness behind, but unless one has advanced
\nvery far, one must in the front be guided by the necessities of the work itself and its characteristic nature. Since you have joined
\nthis party, its programme must be yours and what you have to do is to bring to it all the consciousness, ability and selflessness
\nwhich you can command. You are right in not taking office, as you have made the promise. In any case a sadhak entering
\npolitics should work not for himself but for the country. If he takes office, it should be only when he can do something for
\nthe country by it and not until he has proved his character and ability and fitness for position. You should walk by a high
\nstandard which will bring you the respect even of opponents and justify the choice of the electors. <\/p>\n

Sri Aurobindo  
\n\t\t\t<\/span><\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 448<\/font><\/font><\/span><\/p>\n

\n\t\t\t<\/td>\n<\/tr>\n<\/table><\/div>\n","protected":false},"excerpt":{"rendered":"

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