Chapter 8To and about Public Figures, 1930–1937 · To Birendra Kishore Roy Chowdhury

[5]

GOVINDBHAI PATEL: I am sure he will prolong his stay to

see the Mother. And the Mother is Mother after all, let him have Her touch. I am sure he is not going to bother Mother by political topics. If he talks at all, he will talk about his search after Truth.

With his programme it is impossible. Also I do not see any utility. You must on no account ask him to delay his departure, that is quite contrary to what we wish. His search for Truth is on fixed lines of his own and the Mother can say nothing to help him there — nor has he said that he wants any help — and the Asram would hardly please him since it is run on quite unascetic lines contrary to his ideal.

24 January 1934

[6]

GOVINDBHAI PATEL: As he has written to me to inform

you, shall I answer that the Mother cannot see him or shall I remain silent? If he enquires about seeing Mother, shall I say that she will not be able to see him?

You can tell him that just now the circumstances are such that it is impossible for the Mother to receive his visit.4

16 February 1934

2.10.34 My dear Professor Radhakrishnan,

I regret that you should have had to wait for the publication of your book on account of the contribution I could not write. I had intimated to Dilip that it would be practically impossible for me and I could not make a promise I would most likely be 4 The “circumstances” to which Sri Aurobindo refers were those created by an inquiry instituted by the government of French India into the status and finances of the Ashram. Sri Aurobindo learned about this inquiry on or shortly before 16 February 1934. See Letters on Himself and the Ashram, volume 35 of THE COMPLETE WORKS OF SRI AUROBINDO. — Ed.

unable to fulfil. I think he hoped I would still find time somehow to write.

I am entirely taken up by my present work which is exceedingly heavy and pressing and from which I cannot take my hands for a moment or spare the necessary energy or time for anything else. I have been obliged to put aside all mental or literary work and even to suspend sine die the revision for publication of the unpublished works in the “Arya” which I had undertaken. There is no chance of any alteration in this state of affairs in any near future. It is not a matter of choice but of necessity for me. I hope therefore you will excuse me for not being able to comply with your request. I regret very much that I have to disappoint you, but it is not possible for me to avoid it.

Sri Aurobindo

[1]

A. B. PURANI: This is a telegram from Dr. Chandulal Mani-lal Desai. . . . The other gentleman about whom he writes is Mr. Morarji Desai, originally a district deputy collector who resigned his post in the Non-cooperation movement and has been in public life since. I heard that he had spiritual inclinations.

In case they are permitted [for darshan], they would nat-

urally remain outside. The wire can be sent even tomorrow, on the 16th — and they would have time to reach in time.

It is better if they have no time. Why should prominent politi-cians come trooping down here like this? I don’t understand. Better wire that it is too late.

15 February 1935

[2]

MORARJI DESAI: Since 1930 I have been making an effort to put the Yoga preached by the Gita in practice as I understand it. . . . I cannot however say that I am on the right path and every day I realise how immensely difficult it is to give up attachment in every form & still live the ordinary life.

I have come here as a humble seeker for guidance in

this quest of mine & request you to give me a guidance as to whether I should continue on the path I am treading at present or whether I am on a wrong track & should follow another path. If you consider that I should continue in the path followed by me at present I request you to guide me as to what I should do to give up all attachment and if you advise me to change the path, the new path may kindly be indicated and explained to me.

[17 August 1935]

Shri Morarji Desai,

I do not know that it is possible for me to give you any guidance on the path you have chosen — it is at any rate difficult for me to say anything definite without more precise data than those contained in your letter.

There is no need for you to change the line of life and work you have chosen so long as you feel that to be the way of your nature (svabhava) or dictated to you by your inner being, or, for some reason, it is seen to be your proper dharma. These are the three tests and apart from that I do not think there is any fixed line of conduct or way of work or life that can be laid down for the Yoga of the Gita. It is the spirit or consciousness in which the work is done that matters most; the outer form can vary greatly for different natures. Thus, so long as one does not get the settled experience of the Divine Power taking up one’s work and doing it, one acts according to one’s nature; afterwards it is that Power which determines what is to be done or not done.

The overcoming of all attachments must necessarily be difficult and cannot come except as the fruit of a long sadhana, unless there is a rapid general growth in the inner spiritual experience which is the substance of the Gita’s teaching. The cessation of desire of the fruit or attachment to the work itself, the growth of equality to all beings, to all happenings, to good repute or ill repute, the dropping of the ego, which are necessary for the loss of all attachments, can come completely only when all work becomes a spontaneous sacrifice to the Divine, the heart is offered up to Him and one has the settled experience of the Divine in all things and all beings. This consciousness or experience must come in all parts and movements of the being (sarvabhavena), not only in the mind and idea; then the falling away of all attachments becomes easy. I speak of the Gita’s way of Yoga; for in the ascetic life one obtains the same objects differently by cutting away from all the objects of attachment and the consequent atrophy of the attachment itself through rejection and disuse.

Sri Aurobindo

DILIP KUMAR ROY: Nehru may be here about the 17th of this month. What do you think of my asking him to spend the day (or two) at my flat? Then surely he would want to ask the Mother for an interview. Your force will do the chief thing, of course.

I am afraid what you propose is impossible. Jawaharlal is coming on a political mission and as president of the Congress, while we have to steer clear not only of politics but of the shadow of politics. If he put up in a house of the Asram, we would be in for it! A flaming report from the British Consul to Delhi to be forwarded to London and from London to Paris. Just now we have to be specially careful, as the friendly Governor is going away — perhaps to return in March, perhaps not. If the Colonial Minister there questions him about us, he must be able to give a spotless report in our favour. The future also may possibly be turbulent and the wash of the turmoil may reach Pondicherry — we have to be on our guard from now onwards. So don’t make Jawaharlal pray for an interview — it is not possible. Let us be patient and let things develop. If Jawaharlal is to be at all led forcewards, it is more likely to happen when he is less occupied with outer stress and turmoil.

Of course I will seem to do it on my own, so that it will look like I have invited him out of courtesy more or less as a friend to a friend.

That won’t go down with the Br. Consul and other watchers. He will neigh “Ah ha! Ah ha! Ahh! that’s their little game, is it?” Besides Nehru won’t come alone — he will have his retinue or his staff with him, I suppose. At least all Congress Presidents used to go about in that way in my time. Pondicherry besides is an unimportant place — they are not likely to let him tarry and dally here.

5 October 1936

21.2.37 Birendra Kishore

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

Sri Aurobindo