{"id":1969,"date":"2013-07-13T01:38:36","date_gmt":"2013-07-13T08:38:36","guid":{"rendered":"http:\/\/localhost\/?p=1969"},"modified":"2013-11-28T15:08:37","modified_gmt":"2013-11-28T23:08:37","slug":"28-on-yoga-and-fund-raising-for-the-ashram-1921-1938-vol-36-autobiographical-notes","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/36-autobiographical-notes\/28-on-yoga-and-fund-raising-for-the-ashram-1921-1938-vol-36-autobiographical-notes","title":{"rendered":"-28_On Yoga and Fund-raising for the Ashram, 1921 – 1938.htm"},"content":{"rendered":"
\n\n\n
<\/p>\n

\n

Section Three <\/font><\/b><\/p>\n

\n

 <\/p>\n

\n

Other Letters of Historical Interest
\n<\/font><\/b><\/p>\n

\n

on Yoga and Practical Life <\/font><\/b><\/p>\n

\n

1921 \u00ad 1938
\n  
\n  
\n<\/font><\/b><\/p>\n

\n

\n

\n

\n

\n

\n

\n

\n

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

\n

On Yoga and Fund-raising <\/font><\/b><\/p>\n

\n

for the Ashram, 1921 \u00ad 1938 <\/font><\/b><\/p>\n

\n

 <\/p>\n

\n

To and about Durgadas Shett <\/b><\/p>\n

\n

 <\/p>\n

[1] <\/p>\n

 <\/p>\n

\n

Pondicherry <\/p>\n

May 12. 1921 <\/p>\n

 <\/p>\n

Dear Durgadas<\/p>\n

\n\t\t\tI received day before yesterday your letter and the Rs 400
\nyou sent me. I accept the money and shall use it for the house for those who come to me for the Yoga. The house is taken and
\nwill be ready on the 15th. .. <\/p>\n

\n\t\t\tThere is no reason, no just reason for your indulging the state of mind which is expressed in your letter. You write as if
\nyou were not accepted and there was no hope for you. That is not so. Those who sincerely give themselves to me, cannot
\nbe rejected. All that was intended in what Barin and Satyen have told you, is that you should come with a complete
\n\t\t\tself-giving and a readiness to renounce everything in you that may be an obstacle to the completeness. The main obstacles in you
\nare an emotional self-indulgence and the ahankara of work etc to which you seem to give a greater importance than to the
\ngreater and deeper object of the Yoga. Our Yoga is solely for the development of the divine consciousness in man and all the
\nrest is secondary, work only valuable as the expression of the Divine in the individual and it is to be done by the Divine, not
\nwith the ego, not as a work that is yours <\/i>or to be done by you for the satisfaction of the sense of the
\n\t\t\tin you. Equally an emotional self-indulgence will stand in the way of the true
\ncalm and Ananda which belong to the divine consciousness. If you are ready from the beginning to recognise the difficulties
\nin your own nature, they can be easily removed; otherwise you will have to face much internal trouble and suffering in the
\n   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>407<\/font><\/p>\n

\n

\n

first stages of the sadhana. The Sangha of our Yoga must be of men who give up the lower consciousness and the lower nature
\nin order to assume the higher and divine. The formation of a commune for the sake of a particular “work” is not at all the
\ntrue ideal. It is only as we all grow into the Divine that the true sangha can be created. This you ought to understand clearly and
\ntry to fix in yourself before you come here. This also you must understand that I cannot reject yourself and take your money.
\nMoney is nothing; it is a mere means and convenience which God will give me whenever and to whatever degree he wills for
\nhis purpose. It is yourself, your soul that matters.<\/p>\n

\n\t\t\tTry to understand these things in their true light so that you
\nmay be ready, when [you come], to receive completely what I have to give you. Meanwhile put yourself in spiritual relation
\nwith me, try to receive me with a passive and unobstructing mind and wait for the call to come here. As soon as I am ready,
\nI shall call you.<\/p>\n

\n\t\t\tAs for the others of whom you write, you may speak to them
\nof me hereafter, but you must leave it to me to decide about their fitness and what is best for them. All cannot come to me immediately and each case must be decided according to the truth of the being of each and the will of the Divine with regard to him. <\/p>\n

Aurobindo <\/p>\n

 <\/p>\n

[2] <\/p>\n

 <\/p>\n

\n

[29 December 1927] <\/p>\n

 <\/p>\n

\n

Answer1<\/font><\/sup><\/p>\n

\n\t\t\tThe “Sadhak-Bhav” is Anilbaran’s translation of one of
\nseveral pieces that are being put together and published by Rameshwar under the title “The Mother”. There seems to be
\nno great utility in publishing a separate translation of it and the English of it is out of question since that has been given to
\nRameshwar.<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t1 Sri Aurobindo wrote what follows to indicate how he wanted his secretary, Nolini<\/i>
\nKanta Gupta, to answer a letter from Durgadas. Nolini’s reply was apparently written<\/i>
\nin Bengali. \u2014 Ed.<\/i>
\n  
\nOn Yoga and Fund-raising for the Ashram<\/i> <\/font><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>408<\/font><\/p>\n

\n

\n\t\t\tAnilbaran says his translations cannot be published in book form without serious revision and he is no doubt right. If it is
\npublished at all it will have to be given to R, who wants all the things from here that can be given to him. <\/p>\n

\n\t\t\tSome four months ago Durgadas wrote a letter about a friend of his; the letter passed out of my memory and no answer
\nwas given. The photograph sent shows nothing. As for the illness, it is evidently a disease of the physical nerves
\n\u2014 these
\ndiseases attack at various places and create or simulate different illnesses. Probably it is an after result of the ravage on the
\norganism created by the Kalazar. In most cases it indicates a weakness in the vital being which opens it to pressure from
\nhostile influences belonging to the lower vital worlds. <\/p>\n

\n\t\t\t <\/p>\n

[3] <\/p>\n

 <\/p>\n

\n\t\t\tI had given Barin an answer to your former letter, but it may either not have been sent or else delayed or lost owing to the
\nrailway strike.<\/p>\n

\n\t\t\tA paper of the kind you are undertaking is not part of my
\nwork. My only work is that which is centralised at Pondicherry under the control of the Mother. What she gives to the sadhaks
\nto do elsewhere or accepts as helpful for the present or the future is part of the work. All else belongs to the old movements
\nor to the outside world. So long as one has the old mentality and is still living the old life, he can always undertake anything
\nof the kind and according to his fortune and capacity succeed or fail. I may give some help if there is any good reason for
\nit, but I can undertake no responsibility for the work or its results. <\/p>\n

\n\t\t\tSuresh is not at present “one of us”, on the contrary he has left and taken a hostile attitude. Your request to Nalini
\n\t\t\tand others [ 
\n]2<\/font><\/sup> to go over there as editor is made without any knowledge of the present condition of the Sadhana and the present mentality of the Sadhakas here. You write as if all were <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t2 MS <\/i>seems  
\n<\/font> <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>409<\/font><\/p>\n

\n

\n

as it was seven or eight years ago, but everything is changed since then and such things are no longer possible. <\/p>\n

\n\t\t\tYou write about your pres[ent] [incomplete<\/i>]3<\/font><\/sup> <\/p>\n

\n\t\t\t <\/p>\n

[4] <\/p>\n

 <\/p>\n

\n\t\t\tIt is difficult to understand anything precise from Durgadas’ letter. I gather that his personal and his financial condition are
\nnot very good and that his inner condition, if not too bad, is not famous, finally that he is empty of vital force and the joy
\nof life. All that, however, is exceedingly imprecise and does not help me to help him. The source of his difficulty is in his mind;
\nit is too full of uncertainties, useless complexities and twistings upon itself and hesitations and
\n\t\t\t generally, to give his inner heart and life-force and spiritual force a real chance. If he wants
\neffective help, he ought to lay himself open entirely to us and receive without hesitation our influence. <\/p>\n

\n\t\t\tAs regards this paper, I cannot say that it has any very particular connection with my work; but under present conditions
\nthere is no reason why he should not take part in it.<\/p>\n

\n\t\t\tFinally about Moni whom he proposes to call, write to
\nhim that Moni has left us and is no longer “one of us”. On the contrary, he has become hostile to us and is campaigning against
\nmy work so that there can be no question of inviting him there. <\/p>\n

\n\t\t\t <\/p>\n

[5] <\/p>\n

 <\/p>\n

\n

[June \u00ad July 1929] <\/p>\n

 <\/p>\n

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

Nalini<\/i> <\/p>\n

\n\t\t\tWrite to Durgadas (in Bengali) a letter to the following purpose. <\/p>\n

\n\t\t\tIt is hardly practicable to send anyone from here so far as Bhubaneshwar to bring him. We had wired to Jyotish Mukherji
\nto stop there and bring him, but Jyotish had started before<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t3 This is Sri Aurobindo’s draft answer to a letter from Durgadas dated 16 July 1928.<\/i>
\nSri Aurobindo did not complete the letter. Instead he wrote a note to Nolini Kanta<\/i>
\nGupta in which he gave his thoughts on the points in Durgadas’s letter, presumably for<\/i>
\ncommunication to Durgadas in Bengali. See the next item. \u2014 Ed.<\/i>
\n\t\t\t<\/font><\/p>\n

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

\n\t\t\t
\n\t\t\tPage \u2013 <\/font>410<\/font><\/span><\/p>\n

\n

<\/p>\n

\n

receiving the wire. The next person expected from Bengal is
\nHrishikesh Kanjilal and we can ask him to do it; but this will take some time. If Durgadas is anxious to come
\nat once<\/i>, it will
\nbe better for him to make his own arrangements in the matter.<\/p>\n

\n\t\t\tAs to the money he needs, if he absolutely cannot get from
\nhome or his friends, we will see about it. But it will be better if he can arrange, for the expenses of the Asram are heavy and
\nalways increasing, and at present money is not coming in freely.<\/p>\n

\n\t\t\tNext, about his stay. In his former letter he spoke of coming
\nfor a few days to settle certain matters, but in this letter he speaks casually of not returning; but there is no clear statement that he
\nwants to settle down in Pondicherry for good. The conditions here internal and external have very much changed from what
\nthey were when he was here before. The conditions are in many respects much more rigorous and there is a strong pressure in the
\natmosphere for concentration in the sadhana and for change of the nature. It will have to be seen if he can accommodate himself
\nto the conditions or bear the pressure. If he can, then there can be no objection to his staying here. But those who stay here
\nfor the Yoga find usually that other interests that do not come within its scope fall away from them or recede to a distance. If
\nit is decided that he stays, he must be prepared for that change.<\/p>\n

\n\t\t\tHe writes in his letter as if he wanted to see me and talk
\nabout his paper and other enterprise. But that is impossible. I see no one except on three days in the year, and even then
\nI speak with no one. All that people have to say to me, they communicate orally to the Mother or in writing and, afterwards
\nif there is a decision to be made, it is made by her in consultation with me. There can be no exception to this rule. <\/p>\n

\n\t\t\tAs to his health, there is no reason why in itself the subjection to fever, weakness or intestinal illness should be incurable.
\nOnly, he must be able to open himself altogether to the Power. When people practising Yoga suffer in this way, it is more often
\nthan not because there is a disharmony between the Force that is working in them and some parts of the mind and the vital and
\nphysical nature, some resistance or some unwillingness or inability to open up to it. Part of the nature opens, but part shuts itself
\n   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>411<\/font><\/p>\n

\n

\n

up and follows its own impulses and ideas; a disequilibrium, disturbance or illness is the result. Moreover, if he wants to
\nrecover, he must have the faith and the will to do so. He must not always be thinking of death or see it as the inevitable result;
\nhe must make up his mind to cure.<\/p>\n

\n\t\t\tFinally, he wrote in his first letter about making a will.
\nWhat his meaning is, is not clear \u2014 in this matter, his ideas and mine differ. But all that can best be settled, when he is here. The
\nbest thing for him will be not to make farther hesitations and difficulties, but anyhow arrange or manage to come
\n\u2014 once here,
\nthere can be, in Chandernagore language, a general “clearance”. <\/p>\n

\n\t\t\t <\/p>\n

[6] <\/p>\n

 <\/p>\n

\n

9, Rue de la Marine <\/p>\n

Pondicherry <\/p>\n

\u00ad <\/p>\n

\n

July 5, 1929. <\/p>\n

 <\/p>\n

\n

To <\/p>\n

Durgadas Shett <\/p>\n

\n\t\t\tHrishikesh has wired on the 2nd from Sherpur (Mymensingh) that he will start in a week and bring you to
\nPondicherry with him. I do not know if he has written or wired to you, so I write to inform you. Please arrange to come
\nwith him, if you are not in a condition to come alone. To bring someone else would be very inconvenient and might lead to
\nawkwardness; for it has been for a long time the rule of the Asram to admit for residence only sadhaks of the Asram itself,
\ndisciples who come for a visit or short stay, people who come with special permission for initiation in Yoga, and, in some
\ncases, those who come, \u2014 again with special permission, \u2014 for darshan <\/i>on the days in the year on which Sri Aurobindo comes
\nout. Outsiders who do not fall within these classes are not allowed to stay in the Asram, but are supposed to make their
\nown arrangements elsewhere.<\/p>\n

\n\t\t\tThere is one thing which I should mention and of which
\nI omitted to write in my last letter. You have written of the   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>412<\/font><\/p>\n

\n

\nwork in which you have been recently engaged as if it were part of Sri Aurobindo’s work and of those who are with you
\nin it as if they were among his spiritual followers or disciples. But in matter of fact Sri Aurobindo knows practically nothing
\nabout what you are doing and nothing at all about those who are helping you. When you wrote to him about the “Swadeshi
\nBazaar” you yourself expressed a doubt as to the possibility of this enterprise having any connection with his work and his
\nreply was that there was none. But as he understood that it was to be a weekly review with a special interest in economics and
\nSwadeshi industry and trade, he could make no objection to your taking it up if that took your fancy. He does not interfere
\nas a rule with the external activities of those who are not members of the Asram and therefore self-bound to its spiritual aim
\nand discipline or who have not made a complete surrender of their inner and outer life to his direction and control. Recently,
\nhowever, since your last letters to him, Sri Aurobindo has been informed that those who are now with you are political workers
\nof a particular school. If that is so, it is rather surprising that you should still think it possible to connect this work of yours with
\nSri Aurobindo’s. You must surely be aware that he has cut off all connection with politics and that his work is purely spiritual
\nand he does not support or have any kind of connection with any political school or group or party. It is also a rule of the
\nAsram that any one entering it as a member must give up all political connections and cease from any activities of that kind.
\nI write this in order that any misunderstanding there may be should be cleared up, first in your own mind and afterwards
\nhere in a complete explanation of all matters when you come. <\/p>\n

\n <\/p>\n

[7] <\/p>\n

 <\/p>\n

\n

Pondicherry <\/p>\n

26 November 1930. <\/p>\n

 <\/p>\n

\n

My dear Durgadas,<\/p>\n

\n\t\t\tI reply today to your letter; I think my answer will reach
\nyou by the 29th instant.   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>413<\/font><\/p>\n

\n

\n

\n\t\t\tOf the three proposals you put before me, it is the first, that of a lump sum of Rs 50,000, which recommends itself to me. <\/p>\n

\n\t\t\tThe third is hardly possible since it would be extremely difficult and inconvenient, not to say impracticable, for me to
\nrealise the rent of a house in Calcutta.<\/p>\n

\n\t\t\tThe second proposal seems to me to be a little wanting in
\ndefiniteness and, at any rate, I would prefer something speedy and final to a temporary arrangement for a number of years. I
\nwould not recommend to anyone the acceptance of the Government promissory note at 31 per cent, if he had a better choice;
\n\u00ad 2
\nthose of the kind we have had to deal with were worth in the market less than 2 of their face value. Moreover, this is a kind of
\n\u00ad 3
\ninvestment for which I never had any liking. I gather from your letter that you are yourself not at all certain what will be realised
\nfrom the property coming to you under this arrangement.<\/p>\n

\n\t\t\tThere remains the question about the Bank. The simplest
\nway would be to deposit the money in the Imperial Bank, Calcutta, which is in relation with the
\n\t\t\t<\/span>Banque d’Indo-Chine<\/span>,
\nPondicherry, and to send a cheque signed by the Imperial Bank in the name of the Mother (Madame M. Alfassa) which we
\ncould easily get cashed here. If the cheque were in my name, it would not be so easy, as my signature is not known to the Bank
\nin Calcutta and I have no account with the bank here nor any transactions with it in my own name. We can however consider
\nthis matter hereafter when the time comes and decide on this or any other alternative. I mention it at once because it is the
\nsimplest and most convenient and we have employed it already, so that it seems to me superfluous to seek for any other way. <\/p>\n

Sri Aurobindo <\/p>\n

 <\/p>\n

[8] <\/p>\n

 <\/p>\n

\n

Pondicherry. 9.12.30 <\/p>\n

 <\/p>\n

\n

My dear Durgadas, <\/p>\n

\n\t\t\tYour letter of the 3d instant reached me only on the 8th ..
\nafternoon, owing to the breakdown of railway communications between Madras and Pondicherry. You must have received the
\n   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>414<\/font><\/p>\n

\n

\ntelegram dated the next morning in answer. I perfectly understand the financial advantages of your second and third proposal, especially the last; but my experience is that clear cash transactions turn out usually to be the best. In these long term
\nor transactional arrangements I have found most often that circumstances independent of the giver or receiver have interfered
\nand upset the calculated advantages. I therefore stick to my original preference. <\/p>\n

\n\t\t\tThe usual charge made by the Bank is 2 as [annas<\/i>] per cent, which would amount for a sum of Rs 50,000 to Rs 62.8,4<\/font><\/sup> and
\nif the cheque is in the Mother’s name (it must be in the form given to you in my last letter, Madame M. Alfassa), they would
\nprobably make a reduction in the charges. A cheque from the National Bank would, I suppose, serve also; only there would be
\nmore delay in converting it because there are no direct relations of that Bank with the
\n\t\t\t<\/span>Banque d’Indo-Chine<\/span>. <\/p>\n

Sri Aurobindo <\/p>\n

\n\t\t\t <\/p>\n

[9] <\/p>\n

 <\/p>\n

\n

24.4.33. <\/p>\n

 <\/p>\n

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

Durgadas<\/i> <\/p>\n

\n\t\t\tThe Mother’s protection is always with you. Trust in her always and call down her peace and strength and light in you
\nto still the restlessness and fill the vacancy with calm and force and joy and ease. <\/p>\n

Sri Aurobindo <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t <\/p>\n

[10] <\/p>\n

 <\/p>\n

\n

Pondicherry <\/p>\n

30.4.34<\/p>\n

 <\/p>\n

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

Durgadas<\/i>,<\/p>\n

\n\t\t\tI have received your letter of the 26th. It is not necessary
\nto make any arrangements for the interest \u2014 we shall be able<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t4 That is, 62 rupees and 8 annas (one half-rupee).
\n\u2014 Ed.<\/i>
\n  
\n<\/font> <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>415<\/font><\/p>\n

\n

\n

to manage. What is more important is the way of sending. On no account must you cut the papers in half. It was publicly
\nproclaimed by the Government some years ago \u2014 I do not know how it is that so many people are still ignorant of it
\n\u2014 that they
\nwould not be responsible for cut notes. We have had much difficulty with cut bank notes, and Government paper cut like
\nthis will not at all be recognised and accepted. I must ask you therefore to make some other secure arrangement for sending
\nthe papers.<\/p>\n

\n\t\t\tYou have written nothing about yourself and how you are
\ngetting on. I hope you will let us know in a future letter.<\/p>\n

\n

Sri Aurobindo <\/p>\n

\n\t\t\t <\/p>\n

[11] <\/p>\n

 <\/p>\n

\n

14.5.34<\/p>\n

 <\/p>\n

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

Durgadas<\/i><\/p>\n

\n\t\t\tAs regards the sending of the Government paper there is a
\nperfectly simple method which will involve no trouble. It is to endorse the Notes in favour of Duraiswami’s bank in Madras
\nand give them to its branch in Calcutta which will forward them to Madras. Duraiswami has often negotiated for us large sums
\nin Govt promissory notes and in bank notes through his bank, so there will be no difficulty. I have asked Duraiswami to draw
\nup a letter of instructions so that you will know exactly what to do and I am enclosing it with this. You have only to follow the
\ninstructions in his letter. <\/p>\n

\n

Sri Aurobindo <\/p>\n

\n\t\t\t <\/p>\n

[12] <\/p>\n

 <\/p>\n

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

Durgadas<\/i>, <\/p>\n

\n\t\t\tI had intended to write to you as soon as I had received your offering, but as you told us not to send any letters before
\nknowing your new address I could not do so. I decided to realise the Government Notes as I was informed that they would lose
\nin value and I have placed Rs 50,000, the sum originally agreed   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>416<\/font><\/p>\n

\n

\nupon in the Asram account from which money cannot again be diverted for other uses, and kept the rest (Rs 25000 about) free
\nfor use.<\/p>\n

\n\t\t\tI gather from your letter that your health has not improved
\nand is sometimes very bad leading to occasional crises. But from what you describe and from what I know, I believe that this
\nill-health is due to the weakness of the nervous system \u2014 the vital physical and the nervous envelope and not to any specific
\nillness. If so, it can be got rid of by strengthening that part. You should determine on that and dismiss in future any depressing
\nsuggestions and certainly never think for this or any other reason of leaving the body. I understand from what you write that
\ninwardly you have progressed and received much help. Since that is so, you have every reason to be confident since you will
\ncertainly receive more and not less help now and be able to make the progress which is still needed. <\/p>\n

\n\t\t\tYou have not given any indication of what you are doing. You had written before that you had certain things to clear up
\nfrom the past before you came here. How far has that been done? I see from
\nyour letter that you are in difficulties for money, \u2014
\nbut why then did you not write? I have no idea of what you stand in need of, but I am sending you a sum of Rs 100 to go on
\nwith and you will let me know at an early date what you need. But I must be sure of your address before sending letter and
\nmoney so I despatch a telegram tomorrow reply paid to make sure of that. <\/p>\n

\n\t\t\tDo not hesitate to write or to ask or tell openly what you need to ask or tell. I wish to have letters regularly from you
\nkeeping me informed of all that concerns you. I may not be able to answer always, at least personally, for I am overpressed
\nwith work and it is only on Sundays that I am a little free, but whenever necessary I will write and you will get besides
\nwhatever invisible help you need from me. <\/p>\n

\n

Sri Aurobindo <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t30.9.34.   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>417<\/font><\/p>\n

\n

\n

[13] <\/p>\n

 <\/p>\n

\n

28.10.34<\/p>\n

 <\/p>\n

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

Durgadas<\/i><\/p>\n

\n\t\t\tIt is unfortunately impossible for me to write letters with
\npunctuality and at length \u2014 for most letters written outside I have to rely on Nolini who writes them from my directions and
\neven so nine out of ten have to go unanswered; yet I have not sufficient time for my work. There are only three people outside
\nthe Asram besides yourself to whom I make it a point of writing personally, but the result of the conditions is that I can write to
\nthem only when I find a little time, usually on Sunday. For the same reason I have to write briefly. But you know by experience
\nthat help can come silently and letters, though necessary under the existing conditions, are only a minor help. <\/p>\n

\n\t\t\tAs to the past, you have written that your difficulties have been solved. I need not therefore return to that, except to say
\nthat I consider you took the right attitude and the right course as regards your share in the family property. I think that includes
\neverything and I need say no more.<\/p>\n

\n\t\t\tI am sorry to hear of your continued bad health. There is
\nevidently a weakness in your aura or nervous envelope which allows these invasions of the forces of illness. That can only be
\nset right by a strengthening of this nervous envelope. That can be done partly by a healthy climate and a life without anxieties,
\nbut the only radical cure is to bring down the strength of the higher consciousness into the nervous being and the body and
\nrefortify the nervous envelope. This depends on the progress of your sadhana. Meanwhile report to me from time to time the
\nstate of your health and I will see what can be done.<\/p>\n

\n\t\t\tI have read carefully what you have written about your
\nsadhana but I should like to know more precisely and specifically the exact stage you have reached and how the Force is working
\nin the different planes of your being.<\/p>\n

\n\t\t\tI would also like to know whether you would care to receive
\nthe letters on Yoga (usually called messages) circulated in the Asram? Not many go out nowadays, but sometimes I write still
\n   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>418<\/font><\/p>\n

\n

\nand one here or there may be useful to you. If so, I will ask Nolini to send to you. However, most of those recently written are being
\npublished shortly in a book to be called “Lights on Yoga”.<\/p>\n

\n\t\t\tFinally about your idea of marriage. On this I should like to
\nhave more precise information about the girl and, if possible, a photograph of her. It is evidently a step of great consequence that
\nyou propose. Is it the life of a householder you propose to lead or is the marriage solely with the idea of sadhana in life together? <\/p>\n

\n

Sri Aurobindo <\/p>\n

\n\t\t\t <\/p>\n

[14] <\/p>\n

 <\/p>\n

\n

[January 1935] <\/p>\n

 <\/p>\n

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

Durgadas<\/i> <\/p>\n

\n\t\t\tI had intended to write about your sadhana, but, as recently there have been many difficulties in the work that I had
\nto overcome, I could make no time.<\/p>\n

\n\t\t\tIn answer to your last letter I would say that when you have
\nhad the experiences and realisation you have described, nothing ought to discourage you. It is true that even after one has the
\nconsciousness in the inner being, it is still difficult to bring out it or its results in the outer being and the life. But that is a difficulty
\nwhich all have and it can be overcome by patient sadhana and time. <\/p>\n

\n\t\t\tOne thing these realisations ought to remove from you \u2014 the idea of giving up the body. Once there is the inner consciousness established, the possibility of realisation in the outer
\n\t\t\tlife [ ]5<\/font><\/sup> is established also and, whatever the obstacles and
\ndifficulties, the disappointments from people or circumstances,
\nthe idea of giving up the body ought not to arise.<\/p>\n

\n\t\t\tTwo things especially are needed for the life-realisation to
\ntake form, an entire faith and equality of mind \u2014 not disturbed by anything that may happen, knowing that all happens for the
\nbest by the inscrutable Will \u2014 and the instrumentation of the Divine Force in the adhara. These must be established in the <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t5 MS <\/i>also  
\n<\/font> <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>419<\/font><\/p>\n

\n

\n

inner being, but also as much as possible in the outer nature. Men and circumstances may not come up to your expectation
\nor to your demand on them \u2014 they seldom or never do, but it is not on them but on the Divine and on the Divine Force acting
\nin you that must be your dependence.<\/p>\n

\n\t\t\tYour letter about the sadhana made everything clear and
\nprecise as to inner things \u2014 but there is not the same clearness and precision about your outer life. What are your present circumstances \u2014 what you wish and intend to do, that is what I would like to know more clearly. Especially one thing, what I
\nshould do for you on the material plane. When you sent not only the Rs 50,000 first promised for the Asram, but the rest of
\nyour share of the estate, you wrote that you had kept something for your needs and would write whenever you needed anything
\nmore. I have also arranged on that basis. But I know nothing of what are your needs or how you would like me to meet
\nthem. I gathered, I do not know whether rightly, from something you wrote that my sending an insured letter raised comments. I
\nwould very [much] like to know what precisely I should send, at what intervals and in what way. It would set my mind at rest
\nif I knew this, for it is difficult to act in material things without such precisions. I hope therefore you will not mind my asking. <\/p>\n

\n

Sri Aurobindo <\/p>\n

\n\t\t\t <\/p>\n

[15] <\/p>\n

 <\/p>\n

\n

27.1.35 <\/p>\n

 <\/p>\n

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

Durgadas<\/i> <\/p>\n

\n\t\t\tI have written to you in my last letter about sending money \u2014 I would have sent at once on receiving your letter of the 14th,
\n.. but you have asked me not to do so till you write to me \u2014 you
\nindicate also an uncertainty about your address. I hope you will write at once and let me know what you need. There is no reason
\nwhy you should have to rely on others. But I am in ignorance about your needs and had therefore to depend on your writing
\nto me about it. If a clear and precise arrangement can be made
\n\t\t\t<\/span><\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 <\/font>420<\/font><\/span><\/p>\n

\n

<\/p>\n

\n

so that you may not be in embarrassment at any time, that will
\nbe the best. Otherwise you ought not to hesitate to write to me each time as soon as it is necessary. <\/p>\n

\n\t\t\tI do not know also very precisely what kind of work you envisage. Your letters have not given me any definite idea. Here
\nin the Asram all is confined to the preparation for the spiritual change which is the object of the Yoga and work is only a field
\nof practice for that change of the nature. It is a hard thing to achieve, our difficulties internal and external have been many,
\nbut until it is accomplished we have denied ourselves any other definite work, except some publication of books,
\n\u2014 because the
\nbase must be there before there can be any structure. Apart from that, any work in the outside world can be taken in the same
\nway as a field of exercise for perfection, for the harmonising of the inner growth and the outer action. But this is the general
\nprinciple \u2014 the other question is that of the precise field and direction you want to choose. <\/p>\n

\n\t\t\tAs to your ill-health, what do you wish me to tell you? Treatment (if it is good) and change of climate when necessary
\nsuggest themselves; but at bottom the difficulty is a difficulty experienced by us all
\n\u2014 the disharmony between the light and
\npower that is coming down and the obscure body consciousness which is accustomed to respond to disharmonious forces. It is
\nprecisely this point at which we are labouring here \u2014 and, as always happens, the difficulties to be met become immediately
\nacute. Take treatment if you find it helps you and change climate; but the inner victory here is the means of the final solution. <\/p>\n

Sri Aurobindo <\/p>\n

\n\t\t\t <\/p>\n

[16] <\/p>\n

 <\/p>\n

\n

Pondicherry <\/p>\n

24.2.35.<\/p>\n

 <\/p>\n

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

Durgadas<\/i><\/p>\n

\n\t\t\tI was unable to write all these days as it was round about
\nthe 21st of February and at that time we are overflooded with   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>421<\/font><\/p>\n

\n

\n

people and letters and work of all kinds. I am still unable to write more than a few lines. <\/p>\n

\n\t\t\tI am sending you Rs 100 by money order and I shall send the same sum from time to time. I now understand clearly
\nthe conditions of the past and what happened \u2014 those of the present are not quite as precise to me. I hope that if the money
\nis exhausted before you receive the next instalment or if you need some special sum for a special purpose you will without
\nhesitation write to me.<\/p>\n

\n\t\t\tAbout other matters I hope to write more at length when I
\nfind a little breathing space. <\/p>\n

Sri Aurobindo <\/p>\n

\n\t\t\t <\/p>\n

[17] <\/p>\n

 <\/p>\n

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

Durgadas<\/i> <\/p>\n

\n\t\t\tI received your letter from Dehradun later than the day you had fixed for your departure, so I had to wire to ascertain
\nif by any chance you were still there. Your frequent changes of address have stood in the way of any correspondence from
\nhere. It is impossible for me to write promptly and by the time I have written, you have generally moved away with no precise indication of the new address. I had sent you a money order for Rs 100 and a letter to Benares, but they were crossed
\nby your letter announcing your departure and came back to me. <\/p>\n

\n\t\t\tI had always wished to send you money for your expenses, but I did not know what you needed and it is difficult for me
\nto fix anything, \u2014 that was why I had asked you. I have sent Rs 100. I do not know if Rs 50 a month would be sufficient; if it is
\nnot, you must not hesitate to tell me. You can also let me know the amount you owe to your friends so that I may remit the sum
\nto you. All that is simply a matter of clear understanding and arrangement. <\/p>\n

\n\t\t\tI am less clear as to the place where you should stay. If the atmosphere of the Asram were less troubled and there was
\nless illness and attacks of turbulent forces, I would ask you to   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>422<\/font><\/p>\n

\n

\ncome and stay here. But considering your bad health and the sensitiveness and delicacy of your vital nature, I hesitate to do
\nso, because I do not know whether you would be able vitally and physically to be at ease amidst this fierce struggle of forces on the
\nphysical and lower vital plane. On the other hand I am not fixed as to what climate or surroundings would suit you elsewhere
\nor of any place where you could have what is necessary for me. If you could let me have some information as to possible
\nplaces and their circumstances, it would be easier for me to decide. <\/p>\n

\n\t\t\tYou need not think that I am likely to abandon you or withdraw my spiritual and practical support for any reason or
\nthat I find any fault with you. You may be sure of my help and blessings always. In the inner being you know that I am
\nwith you, in the outer life I hope that developments will soon take place which will make it possible for the nearness to be
\nexternally realisable. <\/p>\n

1.12.35 <\/p>\n

Sri Aurobindo <\/p>\n

\n\t\t\t <\/p>\n

[18] <\/p>\n

 <\/p>\n

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

Durgadas<\/i><\/p>\n

\n\t\t\tI am afraid I have delayed too long in sending you money.
\nI hope you have not been put to inconvenience. In the heavy pressure of work I had not realised that so long a time had gone.
\nI am sending a money order.<\/p>\n

\n\t\t\tI have been unable to make a satisfactory arrangement anywhere for your staying. The only one that looks possible is an offer of Srish Goswami (formerly of Howrah, now in Jalpaiguri)
\nto take a house for you near his in Jalpaiguri and look after you. He had not at that time room in his own house, which would
\nhave been the best arrangement. I do not know how Jalpaiguri would suit you. If you think it feasible, I can ask him to make
\nthe necessary arrangements and you can join him there as soon as things are ready. <\/p>\n

\n\t\t\tI write this briefly only, so that the post may not be delayed.   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>423<\/font><\/p>\n

\n

\n

I shall answer your last letter before the 21st as I hope to have a little more time now. <\/p>\n

Sri Aurobindo <\/p>\n

12.2.36. <\/p>\n

\n

 <\/p>\n

[19] <\/p>\n

 <\/p>\n

\n

Pondicherry <\/p>\n

8.6.36 <\/p>\n

 <\/p>\n

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

Durgadas<\/i> <\/p>\n

\n\t\t\tI am glad you have informed me of your new address, but regret to see that the condition of your mind is so depressed
\nand hopeless. Suicide is no solution of any spiritual problem or difficulty \u2014 it does not liberate from suffering after death, for
\nthe suffering in the vital continues; nor does it prepare better conditions hereafter, for the conditions created for the next life
\nare worse and the same difficulties present then for solution. All suggestions of suicide come from a hostile force which wants to
\nbreak the life and the sadhana. I hope that you will put away this thought from you altogether and for good. There is only
\none way [for]6<\/font><\/sup> the sadhak and that is to maintain his trust in the Divine through all difficulties and sufferings, try to gather
\nmore and more fortitude and equality and freedom from all attachments till there is that strength and calm within on which
\nthe realisation can be securely founded.<\/p>\n

\n\t\t\tAs to the question you put me it is in the affirmative.
\nWhatever help I can give you, I will give.<\/p>\n

\n\t\t\tI do not write any more now than what is necessary as an
\nanswer to what you have written in your letter, so that this may not be delayed in posting. <\/p>\n

\n\t\t\tI send my blessing. There is a Power of which you have at times been conscious which can carry you through. May it
\nrestore your faith and reliance and lead you to the conquest of yourself and Nature. <\/p>\n

\n\t\t\t\t\t\tSri Aurobindo <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tP.S I send you a money order for Rs 100. I hope it will find you. <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t6 MS <\/i>from  
\n<\/font> <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>424<\/font><\/p>\n

\n

[20] <\/p>\n

 <\/p>\n

\n

Pondicherry <\/p>\n

29.6.36 <\/p>\n

 <\/p>\n

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

Durgadas<\/i> <\/p>\n

\n\t\t\tI got your letter late and could not telegraph on Saturday, but as you mentioned Monday morning, I sent an urgent wire
\nthe first thing on Monday (this morning). I am writing you a letter (referring back for the purpose to your past letters so as
\nto understand better if I can what you say on certain matters here), but as this takes long, I could not finish the reply
\n\u2014 so I
\nam writing this in the meanwhile. If you cannot wait (you speak of going away on Thursday) as I have asked in the wire, at least
\nlet me know that you have gone and give me your new address so that I may send it there. <\/p>\n

\n\t\t\tMeanwhile very briefly I may say that I have failed to grasp clearly and distinctly what is the offence you consider yourself to
\nhave committed against the Truth (your Truth) which demands a punishment, no less than death. You are nowhere explicit
\nin this matter so as to say to me “This or this is the offence and this the Truth against which I have offended.” You touch
\non several points, your own offence, the evil men have done you, the evil I myself have done you (of which I was myself
\nperfectly unconscious and certainly had no intention to do any,) the proposed marriage and my withholding of sanction, but on
\nno point are there any precisions. I have therefore to answer in a general way and that cannot be very satisfactory to you. <\/p>\n

\n\t\t\tNevertheless let me say at once that suicide or letting oneself die \u2014 it comes to the same thing
\n\u2014 can never be in my eyes a
\nstep in consonance with the Truth of things \u2014 it seems to me to be in itself an offence against Truth. If a punishment is to be
\ninflicted on oneself for anything, it should be in the nature of an atonement
\n\u2014 but the only atonement for a fall from Truth
\n(supposing that there is one) is to persevere, to correct, to attempt again resolutely to embody the Truth in one’s life till it
\nis done.<\/p>\n

\n\t\t\tThen again, for your marriage, if you firmly feel that to be
\n   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>425<\/font><\/p>\n

\n

\n

the Truth for you or an indispensable part of it, I would be the last person to dissuade you from it. I have not done so and
\nhave left it to the Truth in you to work out your course as it did formerly in other matters. For the rest I shall explain what
\nI mean in the longer letter. I write this only to make it clear that there is no opposition on my part, if your being demands
\nthis as a step to be taken in pursuit of its inner need. There is no reason, if that is a main point where you feel yourself unfulfilled,
\nto despair and seek an issue out which is no issue.<\/p>\n

\n\t\t\tTry to calm and control the agitation in you and do not
\nallow yourself to be swept towards decisions which merely mean failure and disaster. <\/p>\n

Sri Aurobindo <\/p>\n

\n\t\t\t <\/p>\n

[21] <\/p>\n

 <\/p>\n

\n

21.7.36 <\/p>\n

 <\/p>\n

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

Durgadas<\/i> <\/p>\n

\n\t\t\tI have received your letter today and am sending the money, Rs 100 for July and August and Rs 150 for extra expenses, 250
\nin all. This is only to announce the despatch; as I do not want to delay it I do not write a letter. <\/p>\n

\n\t\t\tI trust that the despair of the future will go and give place to renewed hope and strength to face life and journey towards
\nthe divine realisation. <\/p>\n

Sri Aurobindo <\/p>\n

\n\t\t\t <\/p>\n

[22] <\/p>\n

 <\/p>\n

\n

25.6.37<\/p>\n

 <\/p>\n

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

Durgadas<\/i><\/p>\n

\n\t\t\tI received your letter and take the opportunity of the first
\nleisure I have had since to write just a line in answer.<\/p>\n

\n\t\t\tI am glad to know that all is right and there is no such
\ntrouble or difficulty as you apprehended. I shall certainly do what I can spiritually for her welfare in the future.
\n   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>426<\/font><\/p>\n

\n

\n\t\t\tConvey my blessing and the Mother’s to all your friends who have helped you. With yourself our love and blessings. <\/p>\n

Sri Aurobindo <\/p>\n

 <\/p>\n

[23] <\/p>\n

 <\/p>\n

\n

Pondicherry <\/p>\n

24.5.38<\/p>\n

 <\/p>\n

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

Durgadas<\/i><\/p>\n

\n\t\t\tI was glad to receive your letter and have news of you after
\nso long a time. In your letter at the end you express your wish to live independently in a solitary place if you can get the help
\nyou need for that. I shall willingly give you all help for that. Will you let me know at once more in detail where or to what
\nkind of solitary place you wish to go and what help you need (special and standing monthly expenses included) and I will see
\nimmediately to provide you.<\/p>\n

\n\t\t\tIf you wish at any time to come over here to the Asram
\nfor a period or permanently, you have only to let us know. It is not a solitary place
\n\u2014 there are now some 170 people living a
\ncollective existence though each has his separate room and can, if he likes, live a retired life there; but it is not an independent and
\nsolitary life such as one can have when living apart in one’s own individual way. Whenever you feel inclined, you might come
\nhere and see what it is and whether, in its present form, it will at all suit you. Later on, when we have the means, I hope to
\nhave a more elastic organisation when different ways of living, separate or close, may be possible. <\/p>\n

\n\t\t\tAs for what I wish about you, it had always been my intention as soon as I could do so in a way satisfactory to you
\nand suitable, to ask you to join the life and work that I am preparing. I have not asked you so far because there is only this
\nAsram where people are being prepared and nothing but the small internal work of the Asram itself
\n\u2014 I did not want to start
\nanything larger before everything was spiritually and otherwise ready. But if at any time you feel inclined and able to fit yourself
\n   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>427<\/font><\/p>\n

\n

\n

into things as they are here, I shall be very glad to call you here at once. That would be altogether for you to decide in full freedom
\naccording to the needs of your nature. <\/p>\n

Sri Aurobindo <\/p>\n

\n

 <\/p>\n

\n

To and about Punamchand M. Shah
\n<\/a> <\/b><\/p>\n

\n

 <\/p>\n

[1] <\/p>\n

 <\/p>\n

\n

To <\/p>\n

Punamchand <\/p>\n

 <\/p>\n

\n\t\t\tI. Separation of Purusha and Prakriti to establish tranquility of heart and mind. <\/p>\n

\n\t\t\t(a) Separated Purusha, calm, observing Prakriti.<\/p>\n

\n\t\t\t(b) Prakriti in the heart and mind attending calmness. <\/p>\n

\n\t\t\tII. Offering of all the actions, all that is done in your life as a sacrifice to the Lord. <\/p>\n

\n\t\t\tIII. Realisation of the Higher Divine Shakti doing all the works. <\/p>\n

\n\t\t\t(a) Living with the constant idea that it is the Shakti which does the work. <\/p>\n

\n\t\t\t(b) Feeling of the Divine Shakti descending from above the mind and moving the whole being.
\n1921 <\/p>\n

\n\t\t\t <\/p>\n

[2] <\/p>\n

 <\/p>\n

\n

Pondicherry <\/p>\n

August 15th 1923 <\/p>\n

 <\/p>\n

The bearer Punamchand Mohanlal Shah is my disciple and is now with me practising Yoga in Pondicherry. He is trustworthy
\nand faithful in all matters and enjoys my entire confidence. <\/p>\n

Aurobindo Ghose
\n   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>428<\/font><\/p>\n

\n

[3] <\/p>\n

 <\/p>\n

Punamchand <\/p>\n

\n\t\t\tThe ornaments offered by Chandulal’s mother.<\/p>\n

\n\t\t\tCertainly, you can accept and send them. I do not know
\nwhy you felt any scruple in this matter. Whatever is given with Bhakti can and ought to be received and not rejected whether it is
\nmoney, things of value or useful things. There may be exceptions, as for instance where the gift is of a quite unsuitable or cumbrous
\nkind, but this is obviously not the case here.<\/p>\n

\n\t\t\t(2) The talk with Haribhai <\/p>\n

\n\t\t\tThink no more about it except to retain the lesson. Your mistake was to interfere with your ignorant mind in a matter
\nwhich had been decided by the Mother, as if it could know better than she did. As usually happens when the physical mind
\nacts in this way, it made wrong reasoning and foolish blunder. It was as if you gave Haribhai a choice between giving money
\nor giving the clothes and other articles. He was to give both and there was no question of a choice between them; nor could
\nthis kind of balancing and reduction on one side or the other be good for his spiritual progress. The fact that other clothes
\nwere coming from a Mill could make no difference: that was quite another list and did not meet the same needs. As for the
\nother possibilities you speak of, they have nothing to do with previous arrangements and present requirements; they are only
\na possibility of the future. I write this much only to show you how mistaken these mental movements are; but you need not
\nworry about it any longer.<\/p>\n

\n\t\t\t(3) The “Four Aspects” is half written and will be finished
\nin a few days. It has been decided to publish these four writings with the February message in Calcutta. Motilal Mehta can use
\nthem instead of the August 15th utterances.<\/p>\n

\n

October 3, 1927
\n   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>429<\/font><\/p>\n

\n

\n

[4] <\/p>\n

 <\/p>\n

\n

Pondicherry <\/p>\n

1st January 1928 <\/p>\n

 <\/p>\n

\n

To <\/p>\n

Punamchand. M. Shah.<\/p>\n

\n\t\t\tI have received your letter and am sending this answer with
\nHaribhai. I do not consider it necessary or advisable to make a public appeal for the sum of money I have asked you to raise
\nfor me in Gujerat. If a public appeal is to be made, it can only be when the time comes for my work to be laid on larger foundations and I can create the model form or outward material organisation of the new life which will be multiplied throughout
\nIndia and, with India as a spiritual nucleus and centre, in other countries. Then large sums of money will be indispensable and
\na public appeal may become advisable.<\/p>\n

\n\t\t\tAt present I am making a smaller preliminary foundation,
\na spiritual training-ground and the first form of a community of spiritual workers. Here they will practise and grow in the
\nYoga and learn to act from the true consciousness and with the true knowledge and power. Here too some first work will
\nbe undertaken and institutions founded on a small scale which will prepare for the larger and more definite work of the future.
\nI need money to buy land and houses, to get equipment for these first institutions and to accommodate and maintain an
\nincreasing number of sadhakas and workers. A public appeal is not necessary to raise the sums that are at present indispensable.
\nI prefer to make it only when I have already created a sufficient external form that all can see. It will be easy for you to raise
\nprivately the money I now want if you are inspired to get into touch with the right and chosen people. <\/p>\n

\n\t\t\tAs you can judge, even this preliminary work will be a matter not of one but several lakhs, but I have named one
\nlakh as the minimum immediately needed in order that we may start solidly and go on without being hampered at each step for
\nwant of funds. If you can raise more than the initial minimum, so much the better. The work will proceed more easily and
\nquickly and with a surer immediate prospect. Preserve the right<\/p>\n

\n\t\t\t <\/span><\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 <\/font>430<\/font><\/span><\/p>\n

\n

\n

consciousness and attitude, keep yourself open to the Divine
\nShakti and let her will be done through you. <\/p>\n

\n

 <\/span><\/p>\n

\n\t\t\t[5] <\/p>\n

 <\/p>\n

Punamchand<\/p>\n

\n\t\t\tI am surprised to see from your letter that you have received
\nfrom Vithaldas an offer of Rs 500 a month towards the expenses of the Asram and that you have not immediately accepted it. In
\nfact the language of the letter would almost mean that it was rejected almost with impolite disdain; but I suppose this could be
\na wrong impression. It is precisely help of this kind that we are feeling the most need of just now. For so long as this monthly
\ndeficit is not filled, we are obliged to spend on our monthly upkeep sums that ought to go for capital outlay and under such
\ncircumstances the very foundation of the Asram from the pecuniary point of view remains insecure. If the monthly expenses
\nare secured, the Asram will be put on a safe foundation and the work for bringing the lakh and other large sums can go
\nforward on a much sounder basis. Besides the forces will not be diverted from their proper work by the harassment of daily
\nneeds. Therefore, recently, it is just contributions of this kind that we have been pressing for as the first necessity. Vithaldas
\nseems to have received an inspiration from this pressure and made a magnificent answer. And you do not immediately seize
\non this response! This is an example of what I meant when I warned you to keep yourself open to the Mother’s force and
\nnot to follow merely your own ideas and plans. Now the only thing to do is to speak to Vithaldas at once and see whether he
\nkeeps to his offer. If so, you should accept it at once. The sooner we get the money the better. Our deficit is really more than Rs
\n800, for the number of disciples is constantly increasing and the expenses also. If Vithaldas can be relied upon to give
\nregularly<\/i>
\nRs 500 a month, the gap will be almost filled and once that is done, the obstruction we have felt hitherto in this matter is likely
\nto disappear and the rest to come in with greater ease. If you have not already accepted his offer and made arrangements for
\n   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>431<\/font><\/p>\n

\n

\n

the regular transmission of the money, then act at once.<\/p>\n

\n\t\t\t\t\t\tThe Mother does not want to buy saris for herself with the
\nmoney raised; in the present state of the finances the idea is altogether out of the question. The income and expenses must
\nbe balanced; money must be found for the work of building up the Asram. All the rest comes after. <\/p>\n

Sri Aurobindo <\/p>\n

Pondicherry <\/p>\n

\n\t\t\t\t\t\tJune 2. 1928 <\/p>\n

\n\t\t\t <\/p>\n

[6] <\/p>\n

 <\/p>\n

Punamchand<\/p>\n

\n\t\t\t\t\t\tAs regards the amount of Rs 500\/ \u00ad monthly from Vithaldas
\nand your note in the account, I presume it is clearly understood that this sum has nothing to do with the account. It must be
\nkept quite separate and remitted here every month as soon as it is received; it must on no account and in no circumstances be
\ndetained or used for any other purpose whatsoever.<\/p>\n

\n\t\t\t\t\t\tAs to the expenses shown in the account, you asked originally for Rs 70\/ \u00ad a month in Bombay or Rs 30\/ \u00ad in Patan; but the actual expenditure has been for months above Rs 200\/ \u00ad .
\nThis is an enormous amount and, as I have already pointed out, it is swallowing up all you collect. I do not see how you expect
\nto be able to maintain this rate of expenditure for an indefinite period or what purpose it serves. <\/p>\n

\n\t\t\t <\/p>\n

[7] <\/p>\n

 <\/p>\n

Champaklal <\/p>\n

\n\t\t\t\t\t\tWrite to Punamchand that now that Vithaldas has seen the Mother, he should communicate his experience or his difficulties
\ndirect to her. It is not desirable that in matters of the Sadhana Punamchand or anybody else should come in between, even as
\na channel of communication. The Mother’s force must go direct undisturbed by any other influence.<\/p>\n

\n

December 1928   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>432<\/font><\/p>\n

\n

\n\t\t\t[8] <\/p>\n

 <\/p>\n

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

\n\t\t\t\t\t\tAs regards the Vedic "Dictionary" write to Punamchand
\n\t\t\t\t\t\tthat I do not want anything of this kind to be made out
\n\t\t\t\t\t\tof my unfinished work. If it is to be done, it will be
\n\t\t\t\t\t\tin the future and must be only under my express
\n\t\t\t\t\t\tdirections and supervision. <\/p>\n

\n

\n\t\t\tDecember 1928 <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t[9] <\/p>\n

 <\/p>\n

\n\t\t\tWrite to Punamchand asking what are the Rs 500 that reached us
\n\t\t\ttoday. Whenever he sends money, he should inform us at the same time
\n\t\t\twhat it is and who has given it.<\/p>\n

\n\t\t\t\t\t\tWrite to him also with regard to the letter he wrote
\n\t\t\t\t\t\tabout the detective’s visit and his proposals. He has
\n\t\t\t\t\t\tonly to send regular accounts with details of sums,
\n\t\t\t\t\t\tnames etc to me, and he is on safe ground. He can simply
\n\t\t\t\t\t\tanswer that all moneys given are accounted for and full
\n\t\t\t\t\t\tdetails sent to me. If on the other hand he is loose in
\n\t\t\t\t\t\this accounts and dealings with the money, he gives room
\n\t\t\t\t\t\tfor this kind of rumour and creates a wrong atmosphere.
\n\t\t\t\t\t\tNor in the absence of accounts can I myself have any
\n\t\t\t\t\t\tground to go upon if I am questioned whether I received
\n\t\t\t\t\t\tor not the sums paid to him for me. In this connection
\n\t\t\t\t\t\tnote that he has not sent, as promised, the accounts for
\n\t\t\t\t\t\tthe last few months. Since his visit and return we have
\n\t\t\t\t\t\treceived nothing. <\/p>\n

\n

\n\t\t\t16 April 1929 <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t[10] <\/p>\n

 <\/p>\n

\n\t\t\tPunamchand<\/i> <\/p>\n

\n\t\t\tIf you wish to take your monthly expenses from the money of
\n\t\t\tVithaldas, you ought first to try to persuade him to assign
\n\t\t\tseparately a sum of Rs 150 for the purpose without diminishing his
\n\t\t\tcontribution to Pondicherry. If he is not willing, then you may take
\n\t\t\tfrom him the sum of Rs 150 and send Rs 550 to Pondicherry, but on
\n\t\t\tthe following conditions.  
\n434<\/i> <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>433<\/font><\/p>\n

\n

\n

\n\t\t\t(1) You will take this money from s’ contribution only and you will
\n\t\t\tdraw on no other sum. <\/p>\n

\n\t\t\t(2) All other sums of money contributed through you must be sent
\n\t\t\twithout fail and without delay to Pondicherry. <\/p>\n

\n\t\t\t(3) There must be no expenditure for yourself beyond the amount
\n\t\t\tfixed and no borrowing of money for which you will make us
\n\t\t\tresponsible or draw for its return on money contributed for the
\n\t\t\tAsram. <\/p>\n

\n\t\t\t\t\t\t(4) The Mother will enter into her accounts Rs 550 only
\n\t\t\t\t\t\tas Vithaldas’s contribution. The Rs 150 must be
\n\t\t\t\t\t\tconsidered as his help to you directly.<\/p>\n

\n\t\t\t\t\t\tAs regards Narangi, it was evident that he had no
\n\t\t\t\t\t\tenthusiasm for helping you in the way you propose. He
\n\t\t\t\t\t\tmust have his own reasons for that and the Mother did
\n\t\t\t\t\t\tnot care to press him to do it. He is already doing
\n\t\t\t\t\t\twholeheartedly as much as can be reasonably asked from
\n\t\t\t\t\t\thim; it is no use exacting from him what he has no heart
\n\t\t\t\t\t\tfor. It seems to me that if you can make yourself a true
\n\t\t\t\t\t\tchannel for the force, you ought to be able to succeed
\n\t\t\t\t\t\twithout his assistance.<\/p>\n

\n\t\t\t\t\t\tIn this connection I feel it necessary to say one thing
\n\t\t\t\t\t\tonce for all, which I have refrained from writing before
\n\t\t\t\t\t\tbecause I did not think it would be of much use. The
\n\t\t\t\t\t\tdifficulties you have experienced in the work you
\n\t\t\t\t\t\tundertook arose partly from the general opposition of
\n\t\t\t\t\t\tthe money-power to the divine call, but also and very
\n\t\t\t\t\t\tlargely from your own vital being and its desires and
\n\t\t\t\t\t\tself-regarding attitude. This vital nature of yours was
\n\t\t\t\t\t\talways full of demands and desires and it came to regard
\n\t\t\t\t\t\ttheir satisfaction as perfectly legitimate and even the
\n\t\t\t\t\t\tright thing to do. As respects money, it had the habit
\n\t\t\t\t\t\tof spending loosely and freely whatever came into your
\n\t\t\t\t\t\thand; it had the habit too of borrowing and lending
\n\t\t\t\t\t\tfreely without regard to your capacity either to give or
\n\t\t\t\t\t\tto repay; and, as always results from this kind of
\n\t\t\t\t\t\tlooseness, it treated whatever money came into your
\n\t\t\t\t\t\thands as it would have treated your own \u2014 I may give as
\n\t\t\t\t\t\ta slight but significant example your lending to your
\n\t\t\t\t\t\tpersonal friends out of the Mother’s money which was
\n\t\t\t\t\t\tnever intended for such a purpose. These habits might
\n\t\t\t\t\t\tpass in a man freely supplied by   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>434<\/font><\/p>\n

\n

\nFortune with resources; but they were bound to have undesirable effects in your
\nposition and especially in one entrusted with your task and practising Yoga.<\/p>\n

\n\t\t\tAt first you had some, though not a large success; but, with money
\n\t\t\tflowing through your hands, you could not refrain from a free and
\n\t\t\tincreasing expenditure on yourself, Champa and Dikshit. Instead of
\n\t\t\tthe Rs 70 allowed to you by the Mother, you began to spend more and
\n\t\t\tmore, the amount of your total expenses rising in the end to well
\n\t\t\tabove Rs 200 in a single month. This need created by you for
\n\t\t\tyourself \u2014 of course, with all sorts of plausible reasons to back it
\n\t\t\t\u2014 affected your whole attitude. The right attitude would have been
\n\t\t\tto put the Mother’s work first and yourself last. Your whole and
\n\t\t\tsole desire should have been to send as much money as possible to
\n\t\t\tthe Asram and spend as little as possible on yourself, only your
\n\t\t\tactual needs and the collection expenses. If that had remained your
\n\t\t\tattitude, circumstances moulded by the Divine Force would have
\n\t\t\tarranged themselves accordingly and you would have had enough and to
\n\t\t\tspare for your personal expenses. But in practice the position
\n\t\t\tbecame quite the opposite. Your first care was to draw money for
\n\t\t\tyour expenses there; if anything remained, it could be sent to the
\n\t\t\tMother. Only express contributions marked for the Asram like
\n\t\t\tVithaldas’ and Kanta’s escaped this law \u2014 up till now. As a matter
\n\t\t\tof fact except these sums and some two or three thousand rupees at
\n\t\t\tthe beginning, you have, acting on these lines, been unable to send
\n\t\t\tmoney or to do anything except to meet with the sums given to you
\n\t\t\tyour Bombay expenses. For the consequences of this attitude were
\n\t\t\tinevitable. Circumstances shaped themselves accordingly; money came
\n\t\t\tin for your personal expenditure, but for the Asram it dwindled and
\n\t\t\tgrew less and less; only Vithaldas’ money saved it from becoming a
\n\t\t\tzero. Next, the money for your expenses became more and more
\n\t\t\tdifficult to get and for that too you are compelled now to fall back
\n\t\t\ton the contribution of Vithaldas. That was the first result; the
\n\t\t\tsecond was that people in Bombay lost all confidence in you and in
\n\t\t\tthe collection for the Asram and began even to suspect your bona
\n\t\t\tfides<\/i>. And the last result was that your attitude came   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>435<\/font><\/p>\n

\n

\n

between the people you approached and us, keeping them tied to you but cut off
\nfrom our influence. It was only as a result of our putting a strong force out
\nthat some change has become possible and even now the resistance is very great
\nin the Bombay atmosphere.<\/p>\n

\n\t\t\t\t\t\tI am perfectly aware that you can advance many
\n\t\t\t\t\t\texplanations justifying your action as against what I
\n\t\t\t\t\t\thave written. All that makes no difference. It is always
\n\t\t\t\t\t\tthe habit of the vital being to find out things by which
\n\t\t\t\t\t\tit persuades the mind and justifies its desires; and
\n\t\t\t\t\t\tcircumstances usually shape themselves to justify it
\n\t\t\t\t\t\tstill farther. For what we have within us creates the
\n\t\t\t\t\t\tcircumstances outside us. What matters is that you
\n\t\t\t\t\t\tshould take inwardly a different position in the future.
\n\t\t\t\t\t\tIf nothing happens to prevent this arrangement of
\n\t\t\t\t\t\tVithaldas’s money, you must see to it that henceforward
\n\t\t\t\t\t\tyou confine yourself to the arrangement, keeping to it
\n\t\t\t\t\t\tstrictly, put all preoccupation with yourself behind and
\n\t\t\t\t\t\tthink only of the work you went for which is to get
\n\t\t\t\t\t\tsupport for the Asram \u2014 that and nothing else. You have
\n\t\t\t\t\t\tno other work in Gujerat \u2014 as you have sometimes vainly
\n\t\t\t\t\t\timagined. You may be right in thinking that the only
\n\t\t\t\t\t\tthing you can do now is to get people with means
\n\t\t\t\t\t\tinterested in the Asram, but in that case you must see
\n\t\t\t\t\t\tthat they are put into direct touch without which the
\n\t\t\t\t\t\tinterest cannot be real and effective. Their money must
\n\t\t\t\t\t\tcome here and not stop in Bombay and when they are
\n\t\t\t\t\t\tready, they themselves must come and receive what they
\n\t\t\t\t\t\tcan of the influence.<\/p>\n

\n\t\t\t\t\t\tThe vision of which you give a description is the
\n\t\t\t\t\t\tindication of a vital attack or of a vital danger
\n\t\t\t\t\t\tthrowing itself upon you. The form you saw was evidently
\n\t\t\t\t\t\ta strong Power of the hostile vital world \u2014 a red hot
\n\t\t\t\t\t\tcopper-like bust can mean nothing else. If you thought
\n\t\t\t\t\t\tit was your being, it must have been because something
\n\t\t\t\t\t\tin your vital nature responded to the force which this
\n\t\t\t\t\t\tform embodied. The serpent was the indication of the
\n\t\t\t\t\t\tevil force contained in him. The nature of the bust
\n\t\t\t\t\t\twould seem to indicate that the force was that of vital
\n\t\t\t\t\t\tgreed (lobha
\n<\/i>of all kinds) and desire. The fact that the blow given was on the mouth
\n\t\t\t\t\t\twould confirm this interpretation \u2014 but that would also
\n\t\t\t\t\t\tbe consistent with the force being that of falsehood, (moha,
\n\t\t\t\t\t\tmithy\u00e2<\/font><\/i>). The   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>436<\/font><\/p>\n

\n

\ngrace and protection have always been with you in spite of everything, but for
\nit to work fully you must get rid of all in you that responds to the power that
\nthreatens you. The blow and the smashing of the face or hood and drawing out and
\nupward of the serpent are an indication that now you have a chance of getting
\nfree from this force and throwing away from your vital nature greed, egoism and
\ndesire. It is for you to fulfil the favourable end of the vision by taking the
\nchance. <\/p>\n

\nSri Aurobindo <\/p>\n

\n

\nPondicherry <\/p>\n

\n14 September 1930 <\/p>\n

\n <\/p>\n

\n\t\t\t[11] <\/p>\n

 <\/p>\n

\n\t\t\tRe Punamchand.<\/i> <\/a> <\/b><\/p>\n

 <\/p>\n

\n\t\t\t(1) To give up his Bombay work and stay here. <\/p>\n

\n\t\t\t(2) To return to Bombay. If so, for what work and in what
\n\t\t\tconditions?<\/p>\n

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

 <\/p>\n

\n\t\t\tFor (1) \u2014<\/p>\n

\n\t\t\t\t\t\tI doubt whether he will be able, after the very
\n\t\t\t\t\t\tdifferent conditions to which he has been accustomed in
\n\t\t\t\t\t\tBombay, to settle down to the discipline of the Asram
\n\t\t\t\t\t\twhich itself is very different from what it was when he
\n\t\t\t\t\t\twas last here. And where to put them, if they stay? <\/p>\n

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

\n\t\t\t <\/p>\n

\n

\n\t\t\tFor (2)<\/p>\n

\n\t\t\tOn the other hand, if he goes back, how is he to live? It is out of
\n\t\t\tthe question for us to send him money and he must not even think of
\n\t\t\tit. In future also we cannot make ourselves responsible for any
\n\t\t\tloans he may contract; that too must be understood clearly. <\/p>\n

\n\t\t\tIf he collects money and spends all or most of what he gets on his
\n\t\t\town expenses, that is about the worst thing that can be done. It
\n\t\t\tdiscredits him in people’s eyes and discredits the collection and
\n\t\t\tthe Asram. As soon as it is known people cease   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>437<\/font><\/p>\n

\n

\n

to give money. Moreover, what is the meaning of a collection in which all the
\nmoney realised goes to collection expenses and nothing goes to the fund for
\nwhich the collection is made.<\/p>\n

\n\t\t\tThere is therefore only one possible solution, for him to fix a
\n\t\t\tmaximum amount for his expenses and find someone (now that Vithaldas
\n\t\t\tis no more) who will give him that sum monthly. All other amounts
\n\t\t\tmust be strictly sent here. And on no account must his expenses
\n\t\t\texceed the sum fixed. This seems to me the only solution if he goes
\n\t\t\tback to Bombay. <\/p>\n

\n\t\t\t <\/p>\n

\n

\n\t\t\tFor the work \u2014 <\/p>\n

\n\t\t\tIt seems no longer possible for him to collect money in the way he
\n\t\t\tand Dixit first did \u2014 approaching anybody and everybody for
\n\t\t\tcontributions. The one thing he might possibly do is what he has
\n\t\t\tdone with Narainji and Ramnarayan, \u2014 to make the acquaintance of
\n\t\t\tpeople, get them interested in the Asram and its work, and prepare
\n\t\t\tthem for coming over here for us to see what can be done with them;
\n\t\t\tif he can get them meanwhile to contribute, so much the better. But
\n\t\t\tthey must be men who can give assistance, either in a large sum or
\n\t\t\tas a substantial assistance to the monthly expenses. <\/p>\n

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

 <\/p>\n

\n\t\t\t[12] <\/p>\n

 <\/p>\n

\n

\n\t\t\tPondicherry, September 1931 <\/p>\n

\n\t\t\tHe (Punamchand) can let Narainji have Veda translations, but I do
\n\t\t\tnot want them widely circulated because they are a first draft, not
\n\t\t\tfinal. Messages and letters he may have. But the evening talks must
\n\t\t\tnot get about. I have not seen these reports and therefore they are
\n\t\t\tnot authorised, and there must be any number of things in them which
\n\t\t\teither ought not to be published or for which in the form they have
\n\t\t\tthere, I cannot accept responsibility.   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>438<\/font><\/p>\n

\n

\n[13] <\/p>\n

 <\/p>\n

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

\n\t\t\tNo use doing the Vocabulary of the Atri Hymns till the new
\n\t\t\ttranslation is ready. The old translation is too free for this
\n\t\t\tpurpose.<\/p>\n

\n\t\t\tAtri hymns not yet ready. <\/p>\n

\n\t\t\tNot much use to collect words from the Secret of the Veda.<\/p>\n

\n\t\t\tThe Vocabulary of the Bharadwaja hymns is very well done; perhaps it
\n\t\t\tis best to do all like that and they could be put together
\n\t\t\tafterwards. <\/p>\n

\n\t\t\tNo. The Vocabularies of the Revised Hymns have to be kept separate
\n\t\t\tfrom the others. I shall look through the others when I have time
\n\t\t\tand see what is to be done.<\/p>\n

\n\t\t\tThe comma is a mistake; it has to be omitted.   <\/p>\n

\n\t\t\t <\/p>\n

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

Section Three   Other Letters of Historical Interest on Yoga and Practical Life 1921 \u00ad 1938     On Yoga and Fund-raising for the Ashram,…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[42],"tags":[],"class_list":["post-1969","post","type-post","status-publish","format-standard","hentry","category-36-autobiographical-notes","wpcat-42-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1969","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1969"}],"version-history":[{"count":1,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1969\/revisions"}],"predecessor-version":[{"id":9581,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1969\/revisions\/9581"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1969"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1969"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1969"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}