Divya Vani January 1971 Alt by AMBCSC ARCHIVES PRINT LIBRARIES

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January 1971

,-o I V Y A V.A-N I ( DIV·lNE VOICE)

1.'

~ I

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• AVATAR MEHER BABA

The· Meh-e r Vihar Trust - Rajahmundry-3

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Menthly:

JANUARY 1971

DIVYA VANI {DIVINE_ VOICE)

AN ENGLISH 'MONTHLY

Devoted to Avatar Meher Baba & His 'Work

SWAMI SATYA PRAKASH UDASEEM . Hon. A.n()a_fate fEditD'r

N. DHARMA RAO, B. a.

f'tililishus ,~ THB MEHER. VIHAR. . TRUST

l'rakasam Nagar r: Rajahmanclf.y.,.3 (A, P. INDIA)

:Volume Number

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CONTENTS PAGB-

I. The types of Meditation , ~y Av~tar Me her Baba

2. Awaken to your Godhood By Dana C. Field (U. S. A.)

...

). Mahacbaitania Mcher Baba By R. M. Saber,., Mombasa (Africa)

-4. Let's Learn to sink, as Baba says By C. C. Mittra, Bilaspur

Glimpses from the Life of Avatar Meher Baba 1944--Partll

By Bat Natu, Kurduwadi

Ask not but Give., O'Lovers of God By K. K.

Rama~risl,lna_n

1. Baba is ever with

- Poona

me -

By Choris Oeiger (U. S. A.) '

The Types of Meditation By

A"'atar Meher Baba

THE NATURE OF MEDITATION AND ITS CONDITIONS Mellitation is the path forced by the individuat_·. . while Transcending the Mind MEDIT ATlON may be described as the path whicb t he individual cuts for himse~f. while trying to get beyond the limitations of the mind. If a man who is ca,Jght up in the tangles of a · thick forest tries to get into the open spaces, his efforts to break through the encircling impediments wilt leave behind him the .marks of his journey ; and the oAlooker will, by the study of these _marks, be able to describe the paths which he traversed in his attempt to come out into the open. The · m;pvements of the man, who comes out of the forest . are different in principle from the movement of the railway engine, which moves along the rails, already laid for the course, which it is to take. He is not following a ready made path ; the path comes to be inscribed after he ha~ traversed it. In the same way, the man, who finds himself drawn into deep meditations is really grappl• ing with the spiritual problems with which he is fa.~ed. He is not merely trying to adhere to a rigid line of movement, already existing in his mental make-up. 9

The General Lines of Meditatioa cao be aaticipated The development of meditation can, nevertheless, be anticipated, in outline, by those, who have a direct ·insight into the peculiar contours of the mind of the ·individual, just in the same way as a person wba bas thorough acquaintance with the details of the earth, may, in ·general, expect the outburst of a volcano in one region . rather than another.· When the surging powers in the bowels of the earth are trying to burst out, they are,

DIVYA VANI

boun~ to tab the line of least r~sistanc':l : and their actual passage will largely be dependent upon the nature of the surroundihgs, with which tliey are confronted. -The difference between the volcanic forces and the s piritual urge is. that the former are unconscious, while the latter is a conscious phenomenon. So, intel1igence plays an imp0rtant part in the course of medit11tion : .a nd it is this intelligence, which is kindled by the Master

giying to the aspirant a few simple suggestions about ,tvhat kinds of tliings he has to do or expect in his meditations. Intelligent Meditation is sustained by Interest Meditation has often been misunderstood as being a :mechanical process of forcing the mind upon some idea or object. Most peopte naturally have an aversion to .medita don, because they experience difficulty in their attempts to coerce the mind in a particular direction ; or pin it down to one particular thing. Any purely mechanical handling of the mind is noi only irksome but is ultimately bound to be unsuccessful.

The first principle, which the aspirants, therefore, bav~ to remember is that the mind can be con:. trolled and directed in meditation only according to the Jaws inherent in the make-up oj the mind itself and not by ~eans of the application of any mechanical or semimechanical force.

M'any persons who do not technically 'meditate' are oftentimes found to :be deeply and intensely engrosÂˇ se<;l in systematic and ch~ar thinking about some practi;cal probleR} or theoretical subject ; and their mental .,ptocess is, in . a s~nse, very much like meditation â&#x20AC;˘ .il)asmuca as the mind is engrossed in intense. thinking 1about a particular subjec}-:matter to the exciusion of all Meditation is often easy and 1other ine.leva~t thi!lgs. Âˇ.SPOI!ltan~ous in such m~ntal proces~es, b,ecause the mind .is d w~JI~.ng upon &n <lbj~ct in wl!ich it is interested dlld which it increasingly understands. But the spiritual

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1971

tragedy about ordinary trains of thoughts is that they , are not directed towards things that really matter. On the other hand, the object of meditation has always to be carefuliy selected, lnc:! must be spiritually important ;· it has to be some divine pe rson or object, or some spiritually significant theme or Truth. But, iri order to attain success .in meditation, the mind : must not only' get interested in the divine subjects or truths, but must also begin by trying to understand and appreciate them. Stich intelligent meditation is a natural process of the mind ; and, since it avoids the monotonous rigidity and' t egularity of mechanical meditation, it becomes not only

spontaneous and inspiring, but easy and successful. Meditation and Concentration Meditation would be distinguished from concent.• .ration. Meditation is the first stage of a process which .g radually develops into concentration. In concentra·

l ion the mind seeks to unite with its object by the process fixing itself upon that object : whereas, meditation 'consists in thorough thinking about a particular· object til the exclusion of every other thing . In concentration, ~if

t here is practically no movement of tl:e mind ; aut jra meditation the mind moves from one relevant idea td another relevant idea . . ln. conce11tration, the mind merely dwells upon some form or a pithy and terse forrmila, without amplifying them through a succession bf ideas ; but, in meditation, the mind tries to under.:. stand and assimilate the object, by dwelling upon the di 9erse attributes of the for., or the vadous implications of the formula . In concentration, as well as . iu medi~ t'ation, there is the peateful intermingling of love and longing for the divine object or principle, on which the . mind dwells ; and, both these , psychic activitieJ are very different from the rrie.r ely mechanical process'e'!\ w hicb . have rigid regularity and unreliev~d monotony.

·of

Persons, who are not gifted with the capacity intense conceniration, have to. begin · with medit'a tlon~

. DI'VYA

VAN '

wbe~~as, , Cor thq~e · ·'H;ho are gifted wi.th the capacity of. , conc~ntraqon , meditation is unnecessary. It is sufficie~t if they con~~ntrate the.ir minds on the mere .form of a God-man or s~me simple formula like, ' 'I am neither the gross . 'body, nor the subtle body nor the mental hod'y ;· 1 am Atman (Soul) ' .

. S,ilen~e and seclusion are Helpful for Meditation Meditation ' is essentially an individual matter in the sense that it is not for self-display in society but for one's own spiritual advancement. Utter isolation of the individ~at · from the social sorroundings is ahnost always conducive to the unhampered prosecution of meditation· The ancient yogis took to 'rnount~ins and caves in search of complete seclusion. br.e at quiet and undisturbed silence are the necessaries .for attaining success . in meditation ; and these are ~!lsiiy available in the 'mountains or caves. However h is not necessary 'for persons to go to mountains and c·ave·s in search of these · conditions : even in the towns, a -little C!lre and trouble can secure for the aspirant the quiet, silence and seclusion which are necessary to facilitate and promote progre-ss in the different forms of meditation. ,. .:; • J

· ~ Tbe : Value of Darkness The pres~'nce of (larkness or the closing of eyes is D()t ab~oi~·~~,ly 1 ·~e~essary for meditation. If the aspirant ' is face to face with the object of meditatkn, he DilaY . hav~ , s.u~<:c;ssfu,l meditation, even when his eyes arc; .o pen.· :But, lp . most cases, getting away from all ~$r~s.s 's'j_ght~ · is; lik'e ' 9etting away from all gross sounds, ,ppnduciv~ . to Jm~~.stve. meditation. To secure complete external siJ~nce . involves careful selection of the spot •' ' ' ' . ' . · ' ,, ') }.<.' ; .. . ' }9r ~e~j:tatt,?P ,;l but, one has. only to clos~ ones eyes .)~ qrdei . ~<? . P~~~l ed : the . mind from the disturbance of ,. Si$bts. ,:, . Sometiple~.• , , when ~here is light, closing the ~~ps is qot, su~ci~nt . to ward off all visual stimulation ·i

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JANUARY 1971

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and then, .it is advi~able to start _meditation in complete darkness. Darkooss tis normally one of the things that promote .pmgress in meditation. PoSture for Meditation Witb ,regard·io :tbe posture, which is most helpful there are no fixed rul.e~. .1\.ny ;post~re.. which is comfor~ table and hygienicaily ..unobjectiooabte, may be ~dopte_d so Joog as it ,does .not ind~~ sleep .. and cootri!>utes tq· the alertness of the ,mind. l'be _postpre. sb 0u~d not.in.volve any physical tension or pain; ~ause, ~t then ip,vites the attention of the 1mind. to ~be body .itself. The bod_y should., there{ ore, . be coptplete~y relaxed, ~s wben_going to . sle~p; but .tbe tusual ,posi(ion ,v.ftich js aocou,panied by sleep should be avoided, . because. it h~s a .tendency t_o induce sleep. When the body has assumed a convenient and suitable ,,osture, it is helpful to .tu11n one's a~tention to .the head as the .centre of the body. When the head is .regarded.as til<: ce~tre, it is easiet' to (ofget ,tbe body and to .withdraw .ope's Mtention from, the body .and - a~ it Qn the object of meditation. · · '1be Importance of•fixiog the Spo~ ' Hoar of rMeflitatictD

Posture . ~nd

. It is desirable tbat the aspirant .should stick to the same. posture . for. his . meditation. the previous _assoCi.:. ations, which the posture bas with his . meditations endow it 'with a sp~ial ~pacity'to i~duce and facilitat~ similar meditations·, When the, body bas assumed the chosen posture, it is as it were· constantly under the s\tb~nscious sugge~tion tb3t it .m ust not ~ any mote ~b.irude, t;tpo'n c?nsci~usoess and that' it has to sc£v~ · ~lie purpQse of medt~l!tioo. Cboo$ing tbe same spot and ·a fixed hour for meditation also has a saiutory effect upon meditation because their previous associations~ · H~·nce, -the aspirant inust be. serious -about resorting to ' ai . iden~ical spot, l posture a~d , hour ,.for , the P1:ln~es~s pf· meditatiog, The.-choice of the spot , alsoJqvolyes . co.~;~~ide ntion the ocoult a5sociation$',an~ . possibilit~es , 9f·, ~bf

. . DIVYA V'A:Nf·

s~ot, Spe~ial i~portance is attached to meditating in : lloly' places of tbe spots, where the Masters , have them· selves lived or meditated. ·' ' 1r.' ·

,, .

The spoty posture and flour of meditation have all th~ir relative importance-, 'Which varies according to the peculi~riti~s a'n d history of:th_e individual. The Master~ 1 therefore, often gives, 'itr ''respect of them, ditferent instruction~ to each disciple to·• snit · hi's individual case. :H6wever, in tb'ose cases, whete meditation bas become: .,, ~abitual through ·constant pta'ttiCe, adherence to a fixed spot, · posture 'o r time can be· dispensed with; and, the a'spirant can carry ·on his tned'rta'tron at any time under a,~( conditions. _Eve?:.wh~~ be. is wa·)king he may .b e inwardly absorbed 10 hrs·medltatron. · · ·

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Meditatimr should lie

Joyous ·Enterprise

n should not be' re's'o tted to with a heavy . like taking castor oil.' One has got . to · . . · p;~itati~~ ; · ;but<tbis does not mean that the asptrant m.(tt. aDV;f.,¥ ~.}ook grave er melancholy. :. Sense of humour ·Jndif.IS~:i&;S\, not _only do interfere with the progress of ~c?~J';(;'iicJn bu~ , actually <;9,1\t~~bu;le t~ .it. M.editatiQn should not, !;)e a~tifici~y. t~r n~~. jP,tO a .,~istasteful and _tiresome thin~ ~ the . ifi!J#anf siJIJHldfrrefr allvYr hi11fse{j the natural joy, Jf,hf~h· is attendant f4PP'I sucees;/ul. meditation, without getting addicted to it . ..... J ~,~dilation sho.~J~ be something .like a 'picnic on the bj;her ,P;~~~es. ( .~jke excursion~ into . new and . beauti~~r '!JI.1ural . surrqund.ip~s, . meditation brings with ' it' a " aense · .o f ent~usiasm, l{dventure, peace and exlzilaratio~:. : 1t(di~u~~ts 'o( depr~·~sion, fear or worry have to1 be tet~ly cut .out, if there is to be a rea try sucees..~M, · m~ditation. ' '. . . l

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Collective Meditation

• ·. ' . J'h'Ough medlt~tion is essentially an individual. nlltitet,' lct:>lle'Ctive meditation ' has its own advantages.. Jf· 'different aspirants, w)Jo- are i-n - ha·r meny .with each.

JANUARY .. 1971 other, take to ..the. same line of Ilileditation together,, their thoughts bav.c;: ~•. tendency to aP.gment · and streng-. then each other; this is particularly noli<;eable when th~ disciples of the sat;ne ~aster are collectlvc;iy engaged iti meditation up,on their ~~mmon Mast,er. ~ui _ if the collective meditation of this type is tq yield its full ' advantage, each aspira9t ~tw p~~ti~ip~te~· ~!1 the collective meditation, must be concerned with the course of his own meditation and not with what others in the same · group are doing. Thq~gq be ~ta~ts· his m~edi\ation in the · company of others, he lias to forget ~II· about it and get lost in the object of li'is med.itation. fie · h~s to be entirely oblivious of the wh~l~ ·.w orld, 'including his body ; and, he has to b~ fully ' and exclusively cognisant pf the object, which has been agreed upon by all, before the beginning of the meditation. When intelligently handled, colle.ctive meditation can prove to be of im• m'ense help t~ beginners, although.'the advanced aspirants c~n . carry on' their meditation bJ 'lb~mselves. 'I he A rising of Disturbing 'Ihooghts In ordinary thinking, the uninterrupted .. flow of . relevant trains of ideas is common ; but, when the mind · sets itself to systematic meditation, there is inevitably a · reactionary tendency for irrelEvant and contrary ~'thoughts ' to emerge and create distubance. · This is the law of the · mind:' and, the ?spirant should not be upset by the ' appearance m consciousness · of many ccrntraTy and ' unwholesome thoughts, which had hitherto never made ' their appearance. Meditation involves bringing the subcons- ' cious contents of tire mind to the forefront of consdousfless: "· L.ike the conjurer, who summons into · existence many ' s,{ range and unexpected things, the process of meditation · ' invites many absurd and · unwanted thoughts. The aspirant must expect and be prepared for all these ::di~tur.bing th~ughts and &hould exercise inexhaustible patience with the unsb aka ble confidence · tba t all these .. , disturbances Will be ultimately overcome•.

. ·oiVYJ\ V ANI . .!"

·'l'lle t'echliiqne .of Dealing w:itb tbe Disturbing Thoughts

· The l as't but not the · le'ast im'portant condition <>f •ttaiiling- succee~ . In medit~tion· is the ad'opt'ilig of thli: Tight 'techn.ique' 'in respect of th·e disturbing thoughts .·and mental influences. It is no lise wasting psychic energy by diiectly trying to combat arid repress the :disturbing £1iougllts. ·• Any such attempfs involve giving further aite-ntion to the disturbing 'thoughts; arid the disturbi·ng' -t bouglits feed ,upoh 'the 'very attention, which is given to 1 theJm for the 'p'urpose of repressing them, and get thereby furtlier strJil~ihened an·d confirmed in consciousness. The 'best 'thi rlg' is ignore them and to turn to the object of meditation as·early as possible, without attadhing ·a·ny . unrque i'mpottance to the disturbihg factors. By ·recog· nfs,ing 'the irreleva~ce mid worthlessness . of the disturbinj .thoughts ilfld the relative value and importance oj'tfte object olmeaJtat fon, it' becOmf!S pOYSibl~ tO /eave the Jdistlifbiiig ihoughts to tliettis~lves die their natural death, throu-gh ,sheer' neg/ect, and. to make 1the ''lnind permanently steady in ·the objecJ of m_editation.. ·

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OIVYA VANI

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,:f?,(\~A

c. J:IE.L:p

(V, s. A.)

"Every man is a rightful heir to the truth.,. I

MEHER BABiA

l bring the m~ssage of the beauty and g6odness ·()ntre. And the poss1bilfty of· bedoming . On~ and God. ' '... . · ~-; . tt is My Satcbltanand perlneafing the -eti'tit"d univc'tse That makes - Hfe sweet, .cteilfive a·ad joyfuL • -· ·· My grace will introduce unity-Hi diversity uhivefsdly_ ~ Amon·g relig-ions, peoples and ilaliotts. . ,· This will be my new humanity, of which I speak, tonsisting of ·h>Vets of -Bod amidst mundane' ,. aR"aUs. "; '

Life itself is whole, holy and wholesome ; Ufe is ~pt t~e e .n~my but ~n ally ~f the -~Pirit.. . But yq!J , must r ~~we .-J,"espect {Qr its 11\WS; . Give cheerfully and ~9C~pt g'fat~uU~. Give all; give:tHl ,; give tl\e .l;les't ~ And you will te~eive the ·1,\esCaD.d-Highe.st. Let t}le. HJu~ive woriJ.(( elud.e yoa· lt is ·only an i!!.usinn .~rHl delq~jon. What eveT separates you fram you£ Self, Know it to be uqw.ort~J qf yo.w. . , . Devote you tit;11e a11d energy oply.to the ~ig~~st_, And you wil'l ~a,ve qaug~t to regre~.. Do not' spare yourself . jn l~ving - ~eni.c_e ~ . The Belov~ .d . ~itt ~~w~rd ypa , ~naware~ True love is · unmixed · .\yith egoism, It mus•t ' be u·n~ii~yed with &~s~ desires. Keep ~qut ~!.nd · pure ~n4.' ~-e~·rt ol,~;4n. So that I · mig'bi · mak'e tkem mf · Abode. ·

:Sacrifi-ce body· and oiincF fM tne' ~pil/i1; · And your si>\!1' · s-~i~d t]rr~ 1Q~~ ~ ·t~'e ~ · Behold me ever beferey6-u-r :innef eye-. · · 3

"wnf ·

DIVYA VANU

For I am near and within you always. Thi~ gli~ps-e of M~ wiJ) Hft you Ab'ove t-he consciousnes! of l'ow thoughts. Crave only to see Me ,a s I realy Am Let this aim determine your everyday life. You need not go in for , yoga and austerities: It is enough that you loyc , M(! above aU, Divine union is through love. I am Love; I am .God; I am One. Everything is in Me; 路 I am in ra il things. I am the Reality in the many illusions; Only I exist; all else is nothing but. mirage. Seek me not in a roundabovt way, Through paths strewn "ith thorns and brambles. But fiy straight to Me throt:~gh My Jove ; It will bring you quickly te the .Ut~imate Goal. .. I 路am the Way, Truth and the Life." Avoid needless cenversation; spe'ak"onfy 'of Me. Speak only to Me, for I alone 路 understand you. 1 Otherwise silence is most blessed. Repeat my name both in silence and ' tludibly: There is only . I, wherever you may look: I am you ; seek no " other n within or ' without. I am limitless Being, tbe Ancient One, Who reveals Himself to the finite lover. I too am a Seeker, but not of Truth ; For fam alfeady THAT since eternity. I seek those who would love Me unstintingly. More than all else; 路 including self. Such I unite blissfully with my self or selves. They are the salt of the 'e arth, My own forever, No religion, ideology or i~m ean lead 'To that divine bliss which is the fruit of Union. These are. at best roundabout way to me. Ratner are they the means of separateness: The H mine and yo111rs 'J in a Slilbtler form

JANUARY

1971

Than the outright claims to material goods. In unity, indeed there is strength, But isolation is rreferable to false unity Employed for destructive ends or bigotry, Greet all you meet with love and affection; Thus will you be serving Me in them. For love is a rare and priceless treasure, Not to be purchased in the markets of the world When therefore my divine grace falls on you, Be sure to accept it and share my love with others. Do it in all humility ; knowing that It is I, through you loving myself in . them. Do not procrastinate your submission to My Will: Time is but a pretext of the in_transigent ego-self Follow your heart's yearning for my Truth; Its intuition will convince you that I alone am Real. Be receptive to my Divine Call ; I have taken Form to redeem those who heed it. Your own body and mind obstruct the way Of your following Me unconditionally and uncomplainingly, With attachment gone, you are free To be a useful instrument in My capable bands.

Listen intently to the Voice of My Silence, Which contains all the wisdom of Eternity. My Divin~ Silence constantly communes with your soul, In the language of Truth beyond the reaches of mind. ·.·· _ My boundless love for My own is unchanging, undying· · · It is the liberating po'Aer in the midst of illusion. Be courageous. be willing and hesitate not To give up self-created bindings. What is the use of fleeting satisfactions Tba t lead to no end of sori:ow and despair ? Pay no heed to the superficial, deceitful mind With all its cravings and imaginations.

DIVYA VANl

Resist the rationalizations of intellect With its juggling of the true facts. Pocket your pride, do not give in to egotism, But obey My uner.ring inner guidance. Meaningless is the life of the physical senses Unless every experience is dedicated to the Beloved. 1l awaken your heart and soul, So that you might be free of all habits. Be humble and faithful at all t.imes, And I sh-all free you also from subtle impressions, Vou shall feel the liberating force of My love, Whether expressed thli.ough my Silence or Speaking. Once yqu gat this love you are incorruptible : No mayavic temptation ca.n eff.ect or confuse you. The world is jodeed a priso.n for the soul, But only v.:hen body and mind rule the spirit. When spirit takes priority over matter, 1fben can one be divipel:y free in me. Do not strive fpr more of the worldly goods, Or for kno~ledge, fam~ and po\'fer. 'This is the road to further enslavement 'fo false values and false m~sters. My child, I have so much love for you; Will you not accept it .as yo~r share for eternity 1 My pure love stri~c;s a.t the very source Of hatred, suspicion, envy and greed. Lust i5 the monkey-wrech thrown by Maya lntp the wheels of spiritual advancement. My love work~> rnirac~es in cle~ring tqe way For those who keep ip inward t.ou.ch ~ith ~e ..

My Path leads to peace, light and bliss; It pouts an end to str\lgg.le, strife aod grief .. Why le~ yQurself be victimized, When victory over ~elf isÂˇ off.ere!i you now 7 How can one swim to blessed freedoom, Weighed d.own. and shaâ&#x201A;Źkled with gross consciousness, f

JANUARY 1971 ------------------------------------~~---.~

The unawakened ones heed the siren call of Satan,. But you are not. of them and must not be, enslaved. Strive to bring more of My love and bli ~s To the suffering, the s•arving, the needy. Thus you will earn what I shall give you. What else is the meaning and purpose of life But to become free and help to free others 7 You ca,nnot do this om you.r own . be sure: The franchise of apostleship to JVe is required ••, There will always be more than a few Who, under the guise of love and peace, mislead •. But an ounce of real love destroys tons of evil : Such is the potency and economy of God . I have come to awaken Infinity in my lovers, And even t·hase- wlllo lack love· but have merit. Though it takes ages for man to become GOD, I shall give it to many in this very lifetim~. The life of Oneness whi9h is the acme of perfection Sh all be my GIFT .to some of My disciples, Who shall after Me be the true .rulers of the universe, This is My reward for their couratzeous love and se.rvice• . They shall know ME as Love and Truth, And simultaneously know Maya for what it is .. Oneness is unique -i n its love-, power and wisdom; It knows no divisions. but is all~'inclusive. I have also made the .appea.l of my MesjSag~ Irresistible to the hungry and despondent masse~ I have come to bring the. King~om . pf :heaven On earth for all human.-beings evervwber,e. As the God of Love I am 1h~ Se r..v~nt of ~ll. My suffering is a ransom .fqr, one aQd aiL I undergo constant.p!lin -a.n d humil-iat-jon -. So that ~ankind migbt.ba.v..e joy,.and di.gs i.ty. _My Speaking will be a:n outpouring· (jf krace That will flo~4 . th~ ~onsciou&n~ss -Of! hUDJltni-t~ From the Beyond ·st~t,e J ,Da,ve ,desec;nd~~·J 4

DIVYA VANI

To your levt>l to share My Infinite Life. Let the rhythm of My life throb in your veins, As love, harmony, cheer and energy. I do not coerce an-yone to accept Me: I draw all to Me by example an-d love. ~y silent Love will initiate into the The realm of the in expressible Beyond I fuse mind and heart to release spiritual qualities : New inte1ligence, self-givingness, unity: Why are people selfish and faithless? It is due to identification with the lower self. My divine Mission is to awaken them To their true Selves as God Infinite. I do not need words to effect this outcome ; My Silent Love and Truth will do it universally.

I sha 11 release an unprecedented tide of psychic energy That will stir the innermost being of all creat!lres. The clouds of hatred, fear and war Shall be dispelted by My manifested Effulgence. My New Humanity is now in process of birth; It will flo ur ish amidst nncballengeable peace. No Golde n Era in history or prehistory Can remotely co mpa ra to the new cycle. This world will become the envy of angles, And Saints .â&#x20AC;˘;ill be as common as they are now rare. What is the cause of yo'Ur disappointments and frustrations? ~t is not an unjust fate or a merciless destiny. Your yourself have brought them about, Through benighted understanding and a loveless heart. The laws of nature and of your own being Cat:!not be ignored and flouted with impunity. I hllve revealed and restated these in my Teaching, Whieh should be studied with care and zeal.

J have done more : I .have forgiven your past~ 'fhe Qoly impressions you have are tcday's.

JANUARY

1971

I have given you no cause at any time For doubt and disobedience to Me. You have had ample evidence vf mv true Gre-a1ll'C'S'S From personal experirnce ~nd 1he witress of others. It is now up to the lover to be \\'Orthy of My ldve, With whi-ch I ble!.s your 1ife of live'S. You are not :a child tug.ging at mother's apron But mature enougJJ 1'0 accept and fa-ce responsibility. Now is the time to surren'Cler fully to my Will And help rne Me wind \lp ttle labors ·o f thi'S Avatarh'O<H!. 'The lover must s!Jare the burden of the Beloved To be W'Orthy of the name of divine lover. He must live up to Baba's will and w.hh~ Dedicate his life, energies a~d substance ... Or he is not "orthy of Baba"s love. My Jove and suffering should 'Obsess y"Our m·ind To the exclusion -all -oth-er fa'Cts and interest'S. Accept your share of sulfering an'Cl service In My Divine Cause whi<:h is also yours. Be convinced about wh'O I truly am~ The God 'Of all the Gods, the Ocean oflove. Resolve t·o swim and dive in this Ocean; Do I not 11p11cld y-ou evel'y rr crnent in the W'Orl<dly Samsara '? You cannot have peace wi'tbout order, Just as you cann'Ot have poise without control. Your heart n:ust be free from Mayavic cravings That play h-avoc with your mind and life, Try your best to love, obey and serve me; My grace will do the rest ycu may be sure. You must lo\'e and obey only Me; Only thus shall )''OUr life be balanced. To otey whtn there is no .alternative is oBe thing~ ·To do it with all love is quite ·another. I am showering this· love upon my l~vers~ rt is time they became mature in love.

]~ '

DIVYA VANI

Accept suffering without rebellion; Serve me without any ego involvement. There is no other choice before you, For this is the price of your Liberation. I need your love and your: e11ergy, To u;;e for yourselfaod all others •. See that your love .is unmixed with lust,. And that your energies are not dissipated. Shed all res~nt. hatred a 11d violence If you want to see my full Glory. Strive to improve your God-given talents; B~ in harmony and at p;!ace with all ; Do not envy the worldly rich: My Treasure for you is incomparab-ly greater.

H 1te none, for Baba is .th.::·re and, will s-uffer,. Criticize no one·, even mentally., for all are Baba. 1 am eff~cting the supreme Revolution all time; Bles~~d are they w:10 participate in my work. Your S ') UI and spirit have to b~ most active While the ego and min:! should be quies.cent. [ bear the univer-sal <;ross And I am the crucified Christ of thiS~ age. And you if you are adding to or subtracting from My unb~arable burden of universal labor and , sutr~ring.. ·L et this motivate all .you say and da; J And your eoii·re being shall· be transformed. Complain not though you be. smitten; Are you not a soldi~r of God ? Kemember my continuous.Crucifix.ion. And you will forget yourself completely. Long to serve Me in My ;cause Divi·oe .. . The need is great, the work endless. · Follow my loving guidance within ;; You shall experience ·MM as.Infinite>·Truth•· J make no vain promises .to my -lol'er.s:': , ·Have I not Everything atimy ·beclntrid'.Ca.U ·T

JANUARY

Begin to love your real Se 1r: By obedience and love to Me Offer everything at the altar of My love, And your attachments will go, one by one. I shall free you from all desires, Making you attached on to my love. In desirelessness consciousness remains While all that is unreal disappears. True Worship of God the Beloved is within, For God is the Infinite Ocean within. Repeat my name often; image Me. Only to see Me as Baba and Reality. Take time out ta meditate on Me, Communing with Me from the heart. Work to gain my Divine Love; This sacrifice will be well repaid. Let your Beloved become your passion, So that your wants and needs are forgotten, Do not go in for drugs and yogas In your anxiety to ex.perience the occult. They create veils of their own That separate rather than unite you to Self. My Nazar and infinite compassion Are always with you, protecting you. Be strong, enthusiastic, fearless; Serve your Beloved with devotion, unstintingly â&#x20AC;˘. Never imagine I am indifferent to your love; What else can anyone give Me ? The Path of God-love is not easy; Repent .quickly when you err. I who am free and have no problems Bind myself in you and solve your problems. You need my guida!)c<; and direction In all matters concerning your life. What seems best to the worldly-wise Turns out to be a serious... blunder.

....

1971

! .

DIVYA VANI I wield the Law of Life itself; How could my solutions ever fail? Therefore Love and obey ·Me always: Resign )'OUr mind and will to Me. Time is fleeting, things are illusory; Use them to your spiritual advantage. Dally clean your mind and heart, So tba t passions will not accull!mulate. Feel the unity and oneness of all events, Of all things and all beings. Follow your heart's intuitions: Love, sacrifice, serve, surrender. This done, Leave the rest to Me : 1 shall Awaken you to your Real Self. Why do I put you to trials and tests ? Do I not know the condition of your heart ? Yes, but words must be proven in action If they are to have significant meaning. What does it mean to surrender to Me ? It means that though )OU become destitute You do not desJ?air in hoplessne«S Nor become weak in helplessness. This is to put full trust in Me · By being receptive t6 My Will. Then 1 can s}:lower my bounty on you As my coosen di~ciple, my beloved child. To go on to the next stage in consciousness One must expect trials a:nd .tests, Otherwise one's words, l10wever . high-sounding, Are empty of meaning and power. · Unless you are made nake·cl of m·a terial 'wants- · You will not learn to depend on Baba alone. Love is all around but not within you : In the .faces of children, in animals and flowers. It is the false ego with its ambitions 1'ha. t blinds you to facts without and Truth witllin. "

JANUARY

1971

It's a beautiful world to li\e in; Why choose to be unhappy and cross? Give up mgati\e thoughts and emotions; In the fire of Jove burn thy dross. ''Think of Me; remain cheerful in all your trials And I am with you helping you. " Do not add to the world's confusion By your thoughts of hatred, jealousy and anger. This is to kill the inr.er life To stifle the Self within; let not my Daaman slip from your hands Else all this travail will have teeiJ in vain. Let my Daaman be the seeing eye For this purblind mind of yours. looking up you will see my Sun, looking ahead you will glimpse the Path; leaking within you v.ill recognize the Self. " Each of rrÂˇy lovers must become like dust" less than nothing, before Union with Me. Why do I a~k you to rerr.ernter Me constantly? Eecause "I alone am real; all else is illusion''. The true Bhakta forgets his own existence In loving and serving Me and My Cause. In my task of spiritualizing the world You can help Me only through pure Jove. Surrender to Me your ego-life In order to receive life Eternal frcm Me. It is better to do nothing at all Than act out of pride and condescension. To give with one band and take with the other Is but to stnngthen the band of Mayr.

MAHACHAITANI A MEHERBABA By R. M . SAHER, Mombasa (Africa) The 25th Febuary 1894 Would be the day to remember By Baba lovers all over As the birth of the Avatar. Born at Poona like an ordinary child To Persian parents, poor and kind In the Sassoon hospital ward 'That is kept vacant one ca11 find. Meherwan, yet unknown to the world, Spent his teenage good In studies, sports and gay mood Like others statiqned in the grqss world. But the charming, radiant face Radiating love, beauty and gentleness Gathered around Him a circle of friends To carry out H is cammands in latef days. Once. the kiss from Hazrat Baba Jan The Perfect Master, aged at that time Made Him aware .of the Divine Plan To rekindle the LOVE - TORCH Divine. Sudden like the stroke of lightning The kiss so sweet and serene Dived Him in the ocean of love divine With the all Eternal Source Supreme. His normal consciol,Jsness completely erased But conscious always of God, the B~loved For nine months tuned with EZAD To v.itness the mystery of creation then unfolded. Always the Perfect Masters five Worked in silence all the time Spiritual powers bestowed by Baba Sai When face to face, 'PARVAR DIGAR ',said Sai

J ANUARY 1971 Narayan Mabaraj and Baba Tajuddin Both respectfully adored Him And gave away their rein When perfection reached and ripe time came. Upasni Mabaraj of Sakori With life full of divinity And the vision of eternity Made Him Avatar in reality. Mabaraj burled a stone at Meherwan To strike the KISS SPOT of Baba Jan Fully gained the normal consciousness once again And with God consciousness, man became God-man. Mabaraj called Him Adi Sbakti And gave away the Universal Key I n His bands to shape the world's destiny And bade His disciples to follow Him staunchly. Without distinction of caste, colour and creed Meher attracted His loversÂˇ from human breed And disciplined them without hatred and pride With His overflowing LOVE and KNOWLEDGE wide. Soon His lovers called Him Meber Baba Mastery in Servitude ' became tNe motto of Baba~ Symbols of world religions all liked by Baba Together they were showa on the emblem of Baba.

lBaba unfurled the :filag of seven colours Showing the seven steps of spiritual progress Each has to take for accepting Divime Grace Or Light full of Knowledge, Powel" and Bliss. In 1923, Baba settled at Meherabad The place of Beauty amd goodness but remote Most of His 'Universal Work was here accomplished And left it in 1948 to new abode Meberazad. He became silent for redeeming humanity F rom lOth July, 1925 till H~ dropped His body

r 路

DIVYA VANI

Though silent, He spoke through us eternally Unparalleled so far in the realm of divini1y. Baba wrote a divine book from His silence To be brought to .light afte'~ .His Manifestation And that holds the key to spiritual progress To be used by one and all for emancipation. Never did He utter a single word But intercoursed through an alphabet board On it His fingers were moving at terrific speed None 路save His interpreters 'c ould read. Even this board was discarded in 1S54 And, instead, used His gesturef. pure. Only Baba's closest disciples could utter In words their bidden meanings quite sure. Baba journeyed round the world And contacted good souls all around They became His lovers and worked For His Cause without asking for reward. Twajn He met with auto accidents And. suffered in silence without complaints His Universal Body endured aU pains For good of humanity in all planes. Baba did not rest during His Silence And performed the task af Selfless Service He helped and fed the poor and the destitutes. Humbly He bowed down and nursed the lepers. Also He contacted many Sadhus and Masts 路 And wielded their energy for spiritual gains. Silently He held many spiritnal discourses With His Mandli and the selected ones. : iJoD;SPEAKS, DISCOURSES and LISTEN HUMANITY '路 Awaken the slumberous souls to find reality ' Other books on and by Meher Baba abound in many To sathfy and quench their tllirst vn s-pirituality.

JANUARY 1971 Baba came not to tea'cb mankind but to awaken Without laying any precepts except messages given. LOVE GOD by eight ways He did well explain For material treasure to go and spiritual treasure to ·ga11l" ' The life of LOVE, SERVICE and HONESTY Without the tinge of selfi~hness and hypocrisy Is the surest, simplest and perfe-ct remedy To forget the self and help shaping NEW HUMANITY. • God hood is the birtbr·igtJt of every man', Baba s-aid~ ibis gem has raised rrans status to the level of God But He cannot easily .attain to the Godhood Unless the gross, subtle and mental plsile'S are erased. ' Avatar of the Age' He proclaimed Himseif After passing thmugh different phases of life And called all to love Him as one's setf Holding His Daaman till the end of one's life. Baba's six points of His Final Declaration Of events to follow in sequence Before and after the breaking of His Silence Would reveal to mankind the Truth of His Manifestado"tr. After each seclusion of many months He gave Sahavas to His lovers Who, each day, thronged in thousands To see Him in person with tbe token of 1lowers. Baba's seclusions were full of mystics None but He alone knrw His work besL Till it <completion He did not take re>t Allowing, at times, His body to severe tests. Alas! His body suffered from a very strange disease And suffered rr.ost frcm its rains ard -agni-es. In spite of medical care, tablets and blood transfusiob .· He dropped His body on 3lstJanuary,l%9 at about noo~·· His body lay exposed at His tomb for seven days And reclining He gave last Sah.avas to His lovers Who came from East and West to see their beloved Ba6a, The Highest of the High, the Mahacbaitanya Meher Ba~~~

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LET'S LEARN TO SINK, AS BABA SAY~. By

C. C. MITfRA, Bilaspur

Let's learn to' sink, as Baba says, Our differences and worl-dly ways ; For One alone is the Reality, The Infinite Oc€a·n of Divinity. Let's leara to sink, as Baba says, And forget our earthly clay11, For we li'4e in . Eternity, Beirig children of Immortality. Let's learn to sink, as Baba says, And see God face to face, For there's nothing else to see, Aseverywhere il's He not we. Let's learn to sink, And fear not For there's nothing But gain our

as Baba says, the consequences, for .t o los~, Self in eternal repose-.

Let's learn to sink, as Baba says, And to live in other selves ~ For we'Ie only vanishing bubbles, Amid transitory waves and bubbles. Let's learn to sink, as Ba,ba says, And give up our selfis-h ways·; For the One Self is all s-eeing All-pervad ini and all-knowing. Let's learn to sink, as Bab1 says, And covet not the world's riches, For down nt the ocean's .bottom, Lie the pearl~ of Love and Wisdom.

JANUARY

1971

Let's learn to sink,Â· as Baba uys, And outwit last, greed and other vices ; For they'll eternaHy torment us, Like crocodile, slurk and octopus~ Let's learn to sink, as Baha says, And co11nt not gains nor losses : For the abode of our happiness is Ia Existeoce-Kn :>wledge-Bliss, -JAI BABA.

MEHER BABA DIARY FOR 1971 (POCKET SIZE)

It contains two photos of Baba, Biographical sketch, Prayers, a Garland of 77 lovely sayings of Baba, Centres of Information about Meher Baba and availability of books on & by Baba. For copies & price apply io ;-

SARANG ENTERPRISES Prop: SHIV DEY SINGH SARANG

B. G. 71, 1

lllderpuri~

Newdelhi-12.

GliMPSES FROM THE LIFE OF AVATAR MEHER BABii 1944- Part-II.

BAL NATU, KURDUWADI

On Way To Meet Sbri Meber Baba. The blessed moment of seeing Shri Meher Baba was drawing closer. In October, '4 4, I heard from Pandoba Desbmukh the consecrated news of Shri Baba's visit to Nagpur. It was from II th to 14th November, '44. Pandoba was working in a Printing Press at Barsi. His faith anq love for Sbri Baba was surprisingly admirable. He had lived at Meherabad with the mandali, during Sbti Baba's Meherashram activities-the school and the hospital. He told me many incidents of that period which nurtured my longing tO" meet Shri Baba in person . As pe r the circular, Pandoba was one of the members who was to attend Shri Baba's prog rammes at Nagpur. Permission for me to be present at Nagpur and also at Saoner for ail the programmes was secured. Accordingly on lOth November, I left Kurduwadi with Pandob& and Bhaga t to catch a mail train at Manmad, bound for Nag pur. As we reached Mar.mad, I learnt that Sbfi Baba had already come there with the mandali. The luggage including many bags and beddings was piled up \\<ell in the waiting room. Gustadji was there to guard it. Pandoba introduced me to him. l knew that be was obserVJng for over sixteen years. Gustadji in that ultrawhite trousers and shirt, a browp coloured Parsee. fashiob ~ o 13bg cbat, a black ronnd cap and above all hi s simple; silent gesture_s, looked like a ' child in an old form '. I preferred to sit silently by his side in that ~aiting room. Wheri he we.nt outside 1 tenderly touched the luggage and tinding no cne in the waiting room, . reveâ&#x20AC;˘

Silence

tentll!ily bowed dov.tl to lt. It was Shri Pat-a's lugga~e l before the arrival of the train, Shri Baba came and · sat on a bench at the far end of the platform, rather a · ~eciuded spot. ~andoba told me that Adi Sr. was s_ittin~ . b~ His si~e . ..I didn"t da~e to ~o near Jlim Jnd ,di.s!;ur~ , Httn, The train arrived. Kaka Bana ba come from Bombay with seats reserved for Shri Baba aric the mandall , in Inter Class-a class in between III and ll. We t~~ee got in some other compartment. It was much crowded but ev~tn if I had secured special berth, I wondered if I CGuld have slept well because of the joy of Oeirig with Sbri Bada in the ttairl !

Just

He Looked Beauty Personified. Next mcrnlhg we reached Nagpur. Baba - lovets had gathered at the station to r: ceive Shri Baba . Dr C. D. Deshirlukh was the thief host. Shri Baba was profusely garlanded. He stood for a minute or tw~ at the door of the compartment. He looked very . fresh and radiant. With His broad luminous forehead, sharp and pointed nose, lustrous eyes; moderately flowing hair and fair' skin that failed to contain His beauty, He looked beauty personified. The rose petals from the garlarids rou:nd His deck were vainly competing with His complex· idb. I was lost to myself. In that madness i felt He looked at me- a thin, slim. insignificant creature in that big crowd -and smiled. Jb loud cheers of ' Shri Mehet Baba Ki 1ai ' He alighted on the platform and left the station. Whfh I came .to my senses, I fouud that the wallet in my pocket w~·s takeit ·away. ·1 was H prey to ~pick· pocket. It contained three raiiY.ay tickets frotn K,urduwadi to Nagpur and some looney too. Some one said, " It's good Jose somethibg when }'OU meet Master ! ,, I W:lS not enough normal to 'c atch the jcike ! Ou.r bags and beddlbgs were already placed wlth the m~ndali's luggage, we pa·ssed through the g~te of the platform just as visitors, along with the cro\\d. As I stood out

DIVYA VANI

side the gate, 1 felt a pat on my s 1·10ulder. There was a ticket-collector standing by my -;ide . .I thought he wa~ there to ask rin for the tickets, but instead he said, '' Did you not recognize me? '' H~ was my school friend', whom I m~t after a period of about eight years. The moment of fear thus turned into minutes of happy: reminiscences of school life. God Aud Religion. Shri Baba and the manriali were accommodated inK. K. Thakur's Bungalow at Phantoli, near Dr. C. D. Deshmukh's residence. Some of us were asked to stay on the second floor of a nearby building. I bave a weal( heart, so· doctors have advised me to · avoid going up aod down the stain. In thlt enthusiasm and joy I forgot all about it. For th meals we all had to come to Dr. C. D. Dnhmukh's place. In the evening there was a big public pro5ramme. It was arranged in the premi>~s of G Haksh1n C.>rn ~nu d where San t Tukdoji Maharaj san$ beautiful bhaj:tns composed by him. Shri Baba gave a message on 'God and Religiop'. It was read cut by .Justice Dr. M. B. Niyogi. During Shri BJba's programme at Nagpur and Saoner, He gave eight illuminating tmssages. In these articles I wish to give just a part from each and request the readers to see the original messages from the book 'Messages of Meher Baba' compiled by Adi K. Irani (1945) . . Shri Baba's Message: Dogmas and beliefs, rituals and ceremonies can never be .the essence of true spiritual life. When religion, has become merely a matter of external rituals and ceremonies, it has become a cage for the soul. Nor does it help very far to change one religion to another ; it is like going from one. , cage to another. If religion does not . help man to emancipate the soul from (0.

JANUARY

1971

spiritual bondage and realize God, it has no useful purpose to serve. Then it is time that religion should go to make room for God . God As The Only Reality. The next day (on 12th November) in the morning I visited Thakur's Bungalow. 'Bhajan' programme was going on. It was my first occasion to see God in human form, seated before His devotees who sang devotrona·1 songs in His praise. All the time, irrespective of the language and the contents of the bhajans, my eyes wer~ set on Shri Baba's figure. I was trying to 'store' the Form of the Formless One, in my heart. fn the after-:noon Shri Baba visited Ramkrisbna Ashram. Swamj Bhaskareshwarananda received Shri Baba. He bad fir~ met Shri Bllba in Dece 'lber, '37 at Pappa Jessawala'~ piace. He used to talk with Eruch about the spiritu¥, life and Erq_ch would tell him about the life of Shrj Meher Baba. He was not convin~ed about the Divinit-y of Shri Baba and expressed a wish to get some point~ clarified from Shri Baba Himself. But when he had th~ occasion to see Shri Baba in person, he remarked t() Erlich, 'i l have no more questions to ask Him although I came prepared with a long questionaire. '' So it W¥ quite natural that he felt honoured to welcome Sbri Baba in Ramakrishna Ashram. We moved through the Ashram. The premises were very neat and clean. The atmosphe~ seemed to invite the hearts of the lovers of God to offer ·their services at the feet of the Lord. Shri Baba looke~ specially pleased to visit this place. His Message ' G~ As the only Reality~ was read out to the, ga!hering l!Y Justice W. R. Puranik, Vice-Chancellor of the Nagp'¥ University, Shri Baba's Message : God - realization is, sometimes mistake11ly thought to be a selfish purpose of the limited indi,. vidual. There ia . no room . for 8

any.

·.; '

DIVYA VANI ·s elfishness or limited individuality in ·God-realization. On the contrary Godt"ealization is the final aim of ti<Je limited and narrow life of the separate e~ZO The life of the God-realized Master is a pure blessing to ·a ll hmanity.

!f .

The Pro graD' me At 'T he National College.

t .'

Then foHowed the programme arranged in the In the evenin·g people alt er~ ded rather howded in and outside the Hall of the College. Many :Wllegiams were also present. It was .1 curiosity-provoked <:rowd. A local paper bad publi-shed an article warning ·peo.p le to keep away from saints and Sadgurus. He also 'ina:de a mention of Shri Baba's name. T~e r~porter of ·tbis 1newspaper seemed to have a prejudice against the ~efigious attitude To me that was a discomforting ;~ituation . For I failed to unders'tand, that life had its 'excuse for being sane and insane on diffe-rent levels, · at one and the same time. I h.1d longingly waited to ~ave Shri Baba's darshan for about a year and a half and 'here sc-me persons were making the worst of this rare ··opportur1ity, so easily had. Later l had noticed that :·whenever 'Shri Baba 'had gone out for darshan progra:'ruines; the aspect of opposition would have some expre~~~idn somewhe're as if Shri Baba ·WOn't feel enough happy if all was well and fine. Inside the Hall Dr. ~Deshmulcb performed a kirtan to honour Shri Baba's ':tiiV1nity while outsid€ the HlllJ some ·collegi~ns made fun 1or his· devotion, which was devoid of humanity. "Youth I tt,:ec nol they name · be impudence ! " · 1 thought. Unaffec''t~d b'yit, Dr. Deshlnukh boldly ·continued the kirtab anp 11bptnly ~xpressed his faifh in Shr-i Baba as God l'ocatnan;. , Sh'ri Baba looked nonchalant and happy, for His·pre.&eli!Ze · was all inclusi'Ve .!!n.d be):ond. . A h~~tiful message 'God · And Loy~· ' ·"!ls rea0 .. o\Jt by Adv,ocaie Khare . .. '"

&a tiona I College.

•i)wn

Sbtf:f!aba' s Ml:simge ·: The. spirit ual -path ".fr- Jifce ·clhhblbg ;up ttl' the moim•ailf Uip

t~NO

ARY \971 tlhrough hills and dales and thorny w15ods and a\ong sH!tp 'and -dangerous precipiCes.. 1f \here is one thiollg which is inost necessary for safe and su·t e arrival at the top, 'it is love. All ·other qualiti~s "whic.h a~e e'Ssentiat for 'the aspira'nts of the Highest. <can and must come to.· th'em, if t!key faithfully follow \he whispers of the unerring Guide of Love. If you Jose b<JIG of · the mantle of this Guide there is only des·p air in store fot you. The gateway to the Higllest state of being one with God is ti'rinly closed for all who do not have the courage 10 lose their' separate existence in the restless fire of Divin'e love.

The Two Aspects of Divinity.

On 13th Nov~mbet, late Gadekar R. K. came with his family. I personally owe Gadekar and 1 Pandoba Deshmukh much for · this memorable and life-giving contact with S.lui Baba. Gadekar brought the ' Dew;; that my mother whh ·one of my sisters had left Kurduwadi fot Shri Baba"s darshan and got down 'at Wardna. They expected me to visit Wardha and get them to Nagpur. I was living with the mandali attending all the programmes. Till this time I bad 'not any opportunity to introduce myself to Shri Baba . . But I knew iha t when one was with Shri Baba, it was a rule to seek His permission if one. had to attend so~e personal work. So, through Pan~o.ba I wrote a note about the aHival of mothe'r and Shri Baba permitt~d me go to ~aidha. · . ' .

....

In tl:ie rfi6ttllng; ·thete Wtt~ sutne hOuse visits and in the fiWh'ti()@ft. tliere \Vhs a mteling of' Shri ~eher Baba Retiepti6fi · t'~fnifiitttt! ~ · at; K, K. Thtf:kur?s Bunga· low. Sl;iJI Baba : l~okt'd j}l~asc4i \\hen thtntitmbers of the Reception CoriitniU«!e Wl!re inttod'tked : te "'H~ni. They

3.4

DIVYA VAN]

·were the elite of the citv. The messages given by Baba at Nagpur provided nourishing food for the mind - heart of these people and this drew them closer to Shri Baba in Jove. Justice Bhavanishankar Niyogi was the President of the Reception Committee. [t was during this visit that Honourable Justice Hidavatulla, who later became the Chief Justice of the Supreme Court, had an opportunity to meet Shri B1ba. Dr. Abjul G rtaoi Munsiff, one of the mandali members read out Shri Baba's message that explained the ' two aspects of Divinity •. Shri Ba~a's Mess<age : There are always two aspects of Divinity perpetually and eternally . active in the affairs of the world. The destructive aspect of Divinity as expressed in Persian (Shama-elalal) means' Self-Glorification ', and the constructive aspect of Divinity is called in P(!rsi!m (Shama-e-Jamal) as self-Beatitude'. The aspect of SelfGlorification by God when it gets palpably active, entails suffering and destruction on a colossals cale. The aspect of Divine Self-Beatitude when it asserts itself brings in its wake peace and plenty. In the aspect of Self-Glorification, Divinity repeals itself, through its own creation and in the aspect of Self-Beatitude, Divinity attracts or loves itself through its own creation. The former is a negative method and the latter is a positive method·. And both these methods ultimately are instruments of Divine Wisdom, . to rouse humanity to the Divine Heritage, which.is Self-Realization~ My blessings to all -those who heard my message and those w~o haven't.

This was inded a message of 'Cheer And Hope fo The Suffering Humanity'. Because of the prevalent world .s ituation t.his particular message appealed ine deeply antl in a way helped me to bave a new perspective to nij. understanding or the Divine Sport of God, if it could ever be understood t In the afternoon, I came out of Thakur•s Bungdle\1r rather unwillingly and was trynng for a rickshaw te take · me to the station. I had to go to Wardha. Just then I was accosted by a person whom I could not recognize at first. He told me to attend the train by which my mother was arriving at Nagpur. He was one of my distant relatives. Had he missed to see me, I would have gone to Wardha which would have caused great inconvenience to me and to my mother. I felt Shr i aaba in His compassion timed this meeting ! A life with Shri Baba bad many times demonstrated a chain of incredible coincidences. Petbaps He had ordained that I should be benefitted by all the programmes in Nagpur though outwardly He did not give any s'ign that He knew me - my mind and heart. Visit To Theosophical Society On 14th November, morning there was a visit to a branch of the Theosophical Society at Nagpur. This Society has indeed done a great work in inspiring an(j awakening people to discover life, that lies beyond th·e ordinary range of' the mind and to the Truth within. Here, I am reminded of Shri Baba's statement, that I recently beard from T. s. Kutumb Shastri, Chairman, Avatar Meher Baba Trust, who was closely connected with the work of the Th<":osophicaf Society for years, prior to his contacf with Shri Baba. In July, 1953, he visited Debra Dun to see Shri Baba on Work. At thai time, in rdference to the work that T. S. Kutumb Shastr1 had done for the Theosophical Society, Sbri l'Jabai remarked, ''He has been working for my Society all these' years; bu·t now that he ha-s found me, he is huMint 9

DlVYA -VANJ l

himself to me " Once Shri Baba bas made a similar statement· about religions. He s~id, "I love and adore all religions but I am . of no religion. All religions are 1reat but God is greater." Thus, it was quite. nat~rai for Kutumb Shastri to sever his connections with other societies and .dedicate his life in the service of Shri Meher Baba. So in a way, this morning visit was to His Society. : Shri Baba was warm!'y welcomed · and : during this short visit the Secretary of the Society read 01it a iness~ge "from Shri Baba, "The Dynamism Of Love" .

. Shri Baba's Message : True Love is . very ,different from an evanescent outburst ':<-' of indulgent emotionalism or the ener- .. vating stupor of a slumbering heart . . It ' · can never come to those whose heart - is darkened by selfish cravings or _weakened by constant reliance upon the lures and stimulations of the passing objects of the senses. But to those whose hearts are pure and simple, true Love comes as a gift through the activising Grace of a Master. Those who have got the courage and the wisdom to surrender themselves to · a Perfect Master are the recipients of His Grace; and when It comes, It enkindles in the human heart a Love Divine which enables the aspirant to become One with God. There is no power greater than Love. In The Convocation Hall.

The Baba- people with whom I got newly acquainted at Nagpur, were Pankhraj. Kapashe, Lokltande and few others. · J>ankhraj "as ca\lght in the bivine net two years ago and was one of the active Babaworkeis. When Shr.i Baba came to Nagpur, He gave Puokharaj a specific duty. Shri Baba had instructed

'ANUARY 1971

Vishnu to. wire the welfare of the men and women ~andali at Aurangabad every day, cfo Dr. C. D. Desh.· mukh , .)a,nkqiuaj was to collect the telegram and h~n:d over 't he same to Shri Baba . . A simple thing. For three days it all went well but on 14th November, Pankbaraj did not · get the expected telegram. In the · aftern6o11 Shri Baba called Pankhraj and enquired ~bout the wire. Baba looked a bit annoyed to know tha.t the telegram was not collected. Considering Shri Baba's huge corres· pondence . this telegram was a small affair; but I wish to narrate this episode in detail for it revealed one of the ways of Shri Baba's relationship with His lovers . and His keen interest in every instruction that .He gave. Shri Baba said, "Vishnu won't fail to send the .telegram". Pankharaj replied , ..Baba, these are the days of. war and top priority is given to Military and _not ·public communi· cations,''. This was his common sense hit. Shri Baba per~isted, "Go to the p.ost office. Enquire well and bring nie the telegram. -There can be a mistake some· where". After a short time Pankbaraj set out for the post office and Shri Baba with the mandali proceed~d for the Convocation Hall. The programme in this Hall was one of the grand functions in Nagpur. Justice W. R. Puranik w~o w1s the Vice-Chancellor of the Nagpur University, had arranged this programme. Principals. Professors, Judges, Advocates and mos1ly the educated people had gathered to receive Shri Baba's message and have His darsban. Sbri Baba looked very radiant. . There was loveliness and beauty about Him. Some prominent persons were introduced to Shri Baba and a few delivered 1>hort speeches in His honour. During this solemn programme, Sbri Baba spotted. Pankharaj standing near the far end of the door. He looked at him and gestured . if' 'the telegram was received. Pankbaraj shook his hea~ 'to express •no'. Later in my life with Shri Baba.• I hl\4 - witnessed such silent communications which were car-ried on with the pet:sons concerned without ~.i.sturbiog tb~ .

•. !

?.8

DIVYA VANi

public programmes. During this darslian progtamme Honourable Justice Sit Niyogi read out Shti Baba's message, 'The Unity Of All Life', a part of which is .given below: .! " Shri Baba's Message : In the one undiVided and imdivisible Ocean of Life, you have, through ignora·nce, created the permc1ous divisions based upon sex, race, nationality, religion or community; and you allow these self-created divisions to poison your heart and prevent your relationship. Slowly but sUrtlly must you imbibe truth at' the feet of tlie Master of Wisdom; slowly but surely must · you shed prejudices and get disentangled · from the superfitial distinctions; slowly but surely must you tread the Path to the Formless and the Nameless One. When you enthrone the Nameless One iiJ your mind-heart, you do not necessarily put an end to the game of duality. You have to play a role in the drama of creation, without being caught up in duality. The unity of Life has to be experienced and expressed in the very midst of its diverse experiences. All Life is One and all divisions are imaginary. Be ye estali>lished in this Eternal Truth I bring. A Wonderful

Wa~

Of Replying A Letter.

The programme in the Convocation Hall was one 9f the best. The nex-t day S·llri Baba was to visit Saoner; Special cars and bilses were reserved to take the ma.n dalr there . After npper, Shri Baba called Pimkharaj · and said, " Tomorrow I am visiti>F1g Saoner. You sht1mJd .nG\t ~oin the mandali it1 the met'ning but come by a later bn .

•

JANUARY

1971

after recetvtng today's telegram . " Th. en agtim he was· called at about 9 P . M. for the same enquiry. Pan'<hH<l : in exasperation answered, " No telegram . I have made the necessary inquiries. What else can I do in this · matter? I can't help. " At this Shri Saba asked Adi Sr. who was standing by His side, " Had Chanji been alive to attend to the correspondence what would have been his reply ? " · To this Adi Sr. promptly replied, '' Definitely not like that of Pankharaj. He would hwe · humbly said, 'I wiii try once more, Baba '. ''This served as a reply, to the letter of Pankharaj addressed to Shri Baba, two months ago. He had expressed his desire to work in the place of Chanji who bad dropped his body in August, 1944. Shri Baba called Pankharaj near Him and twisted his ear and remarked, ''Do you now, know how competent you are for Chanji's work? " Pankharaj felt very sorry for his reJ?lY but was happy too with that ' pleasing punishment ' which in fact, was an expression of Divine intimacy. Was this not a wonderful . way of replying the letter ? At about midnight Kaka Baria woke up Pankharaj for he was called by Shri Baba. Pankharaj hesitatingly got into Shri Baba's room but felt at home to fitid Shri Baba in a very happy mood. Shri Baba conveyed through the alphabet board, " Some one handed over the tele'.; gram to Kaka on his way to bath-room. He placed it in a drawer of a mirror-stand and then completely f.:>rgot about it. A little while ago when Kaka went there again, he chanced to open the drawer and found the telegram. · Go. Have good rest. Do join th~ mandali going to Sao· ner without fail. " In a minute Pankharaj came out of Shri Baba's room wondering about His ways, so exacting, so loving! Visit To Saoner. It was a pleasant winter morning. A good number of cheerful faces from Nagpur had gathered near Sbri Baba's residence. Many were to follow · the One, whom • 10

DIVYA VAN I they dcrsired to follow for the whole· life. The buses sped fairly early for Saoner. On way we stopped at Angewada. It was two miles off the main road, with a river bed in bet ween. So some Jiad to get in bullock li:arts. The cow-dung plastered burs looked tidy. Here the simple-hearted villagers welcomed Shri Baba in a &imple ui1pretentious way. By the side of the rivfl'r there was a small Baba-centre. It was namec;J ' Baba Ashram' by Vibhutidas, one of Shri Baba's men. Sbri Baba blessed the gathering and tley were all happy. After ' arti ' and • prasad 'this -programme was over. Saoner, 23 mils a way from Nag pur was reached by Shri Baba was warmly received by the crowds. Baba-lovers from villages bad specially come for Baba's darshan in their bullock-carts. The crowds were pressing and so Shri Baba had to come out of H:is room often to give darshan. Chounde Mabaraj, famous for his work of Gerakshan specially came to see Shri Baba and asked for His blessings . To this Shri Baba replied, " I am the Power House. The Power House will never fail provided ene -is careful abeut the conn'ecting wires. ,,

io A.

P-ophali D. H., one of Shri Baba's stalwarts and om~s, was the ch.i ef host. He is a pleadei' there-. The whole family even to this date, wife, ehildreR an d grand-children, form a devout 'Baba-group with singular devotien to Avatar Meher Baba. We had our lunc-h at Pophali's residence. I still remember that lang p1J-a•ntain-lea.f '"h~ch was not enough For the first helping of the Elelica-eies, so lovingly prepared. The whole -family treated Shri Ba,ba's visit as the period of -g-r eatest ju-b-iliatio·n and .fortune • .Her-e .1 am rem·incded of a small incident related to me by Shriram, one of t-he s.o.ns of Pophali Shri Baba h.a.d once re1narked that next to masts, He loved children . In the company of children Sh'ri CBaba Joo'k ed 'exira·o·ro-iiriarily 'happy. 'He ·used to · ctit jokes and ·amuse them · ·w~·th pl1lyful 't-ricks. Shriram · IHtd a fel:rute. to 'be ih 'Sibri 'Ba·ba•s compa•n·y, when ·he eme of His v-e ry c;Jear

JA-!\UARYr 197

was a child. Here is a' trick' or game that Shri Baba played with him . S.hri Baba held the five fingers of His right hand in the grip of His left and asked the boy to find out the middle finger, which he invariably mis£ed. Shri Baba remarked to those near Him, "You 5~ek the true; you come upon the false. Beware. " Shriram, now a father of few kids, still remembers these word9 and treats the remark as a beacon, ever guiding his life.

"l.Jnql!entiJing Fire'' and ":Pivine Heritage." After a little rest Shri Baba paid a visit to Meher Adhyatma Ashram at Saoner. This was a private pro~ramme and as such Baba • lovers of the place had an opportunity to come closer to their Beloved Master, Baba. It \\as a Baba ·family gathering. Harkare, a pleader of that place delivered a short speech about the activities carried on at the centre. As he performed Baba's arti tears rolled down his cheeks. Sbri Baba's Message, "The Unquenching Fire of Spiritual Longing'' was read out to His devotees. Shri Baba's Message: The life of desires is always and necessarily constrained to an unending oscillation between the opposites of joy and suffering, gratificaticn ard di!arroirtrrent, good and evil. But in the very midst of the tumultqus pains and pleasures of ego life, there da\\ns, in the ripeness of experi· ence, and through the Grace of the Master, the clear perception of the ut.ter ft,l til ity of desires, which seek fulfilment through the false anl;l the transient forms of life. T h.i:s is the beginning .o f the life of spmtp_allonging, acc,omJ?anied by cqnstaN d,.is~riJ.!lip~ti9 n bet~een the true an,d th~ false. When the spiritual lon~ing i~ ~th1,1s

DIVYA VANI awakened, it can never be entirely set at rest or evaded. It becomes an noquenching fire taat burns the very roots of limiting desires . Thu5 shall the pilgrim arrive at his abode of peace through keen spiritual longing.

The public programme was arranged in a specially erected panda! at the Mt.~mcipal School Compound: Thousands gathered to hear Shri Baba's Message. Chounde Maharaj performed a kirtan. He said, "lo Shri Meher Baba we find 'the sangam' - confluenee of all the world religions". With deep reverence he prostrated. ~efore Shri Baba and implored Him to awaken the heart of humanity. Jal Kerawala, Divisional Commissioner,. read out a message of Shri Meher Baba, with a title~ 'The Divine Heritage Of Man' Shri Baba's Message: Man is constantly feeling thwarted a(ld \imited; and he is ever in the clutches. of unrelieved agony or suffering, because, not knowing his own true nature, he identifies himself with the body or the desires or the limited individual mind, and thereby becomes a victim to !he respective limitations and sufferings. It is only by knowing himself to be different from and bevond all these that he can freely enter the Divine Heritage of the abiding happiness. The M11ster does not give to the aspirant SQmething which is not alreadv Âˇ within the aspirant in a latent form. He only unveils the real Self of the aspirant and enables him to come into Âˇ his own Divine Heritage which is rightfully his. We had our evening meal at tlie house of another Baba â&#x20AC;˘ devotee Jai Narayan and left Saoner by 7 p. m. to reach Nagpur by 9 p. m.

JA\f 'J \RY. 1971

Some Baba-admi11e.rs fidm N:12:pur, mos â&#x20AC;˘ly MusJim5, bad arranged a kavvali pro g r a.U :U ~ in Thakur's Buncralow without the con~ent of th e ho'lt. However, Shrt Bab; condescended to be pre.s ent a t the programme which continued till late widnight. Visit To Buddha

~ociety

In the morning, on 16th November, 1944 Shri Baba paid two visits, first to the residence of Justice M.B. Niyogi and the second to the bungal~ w of Justice W. R. Ptiranik. This was the last day of our s.'tay ' i,n Nagpur. Later, the same mor!'!ing Shri Baba attel)ded a small gathering, in the Buddha Society where His Secretary Adi K. Irani read out the follo Ning Mestsage, "J;he Hidden Treasure Of The Self" : Shri Baba's Message : There is no t a creature, but is destined for the supreme Goal, even as there is not a river, but is' ; on its winding way to the ocean; hut in the human fotm alone, is consciousness so developed, that it is capable of reflecting and expressing the glory and perfection of his own true and higher Self, which is at the same time the Self of all. One by one, the multi-coloured attachments to the false have to be relinquished; and one by one, the sanskaric faggots that feed the deceptive fires of the separative ego, have to be surrendered in favovr of the imperative claims of the invincible Flame of the Truth. The clouds of sanskars have to disappear Âˇcompletely before the sky of consciousness is illumined by the inextinguishable Light of God who is the real Self of all. My mission is to help you to inherit this hidden treasure of ll

' '

44,

. DIVY A VANI: th~ S€1f; and all, w.ho earnestly seek it, have my blessin.g,s.

It was the last prograrrrre during Shri Baba's present stay in Nagpur and as : su~b the above. "as His , parting message, to His dear ones in Nagpur.

The Embrace That Covered My \\•hole Being: Shri Baba \'tith tbe mandali, \'<aS to leave NagplJr the same ~vening, When "e. " .en~ bu~y packing, sQme• one· ca~«; to m~ and said, "M.a y I ki.Jow the rail»'aY. station where you want to get dqwn to reach. Yl;lUJ:" place?" "Why, what's the mattctr .?'' I Fnguitt;. TP.~ . person told me t~at he was in charge oL purcha&ipg. th§ . tickets for Shri Baba and tho.se ,going wjt.b Him. He a)sQ, told me that a III cJass bogie had been reserved for the party travelijp~ wjth.Shri Bal:?a frqm Nagpur to Manmada journey of about twelve . hours. h was a s~rprise to me. I was allpwed to travel with Shri Biiba .and that too in his compartment ! H~rd to . believe indeed ! The mandali accompa~~ing Sqri ~aba wercHO busy with the programme~. that I djd sof find any opportunity to get myself acq!Jainted , with them. Durjng Shri Baba's programmes jn .Na~pur 1 I moved with Him but did not approach H_i~ to tquc~ His pt>JS<\}n, , not even to offer a garland or some fruits. I would mostly be sitting close by on the ground -or staeding in a corner watching, observing His ioimjtable loving moveme~ts and expressions on His Divine face, in response to the year• nings of the devout hearts of His devotees. I had no personal interview with Shri Baba. But without His consent tra¥elling with Him in the same compartment was not permitted, 1hat much · I knew. Then how bad this come about ? . These were the showers of His Grace. What else can be said ! AfterJUJDi:P ~Jnd re.s t. I plac~d .my. bag and beggage with the mapdaWs lul&g;tge a!Q.d (eJ,t in: pell~d to. . purchase a garland a{\d SGJ;lle f-ra:it$ to off¢J. Sh:rL Baba. Without

JA,NUARY, 1971

telling any one I left for the market on foot, not knowing where it was and Nagpur is an extensive city. I purchased a fine rose garland, some oranges, a coconut and a lotus. By the time I returned I found that the luggage lorry an.d ,the mar:'()a.l.i's bus hacl left · Thakur!s bungalow. I went straight upstairs to Shri Baoo's room. Fortunately there He was resting ir. a chair. Adi Sr. was by His side. Shri Baba · very levingly looked at me, with th 0se deep luminous eyes and smiled. He accepted the ga-rland, tlile oranges and the cocorut. He held ; the lotus in His fingers ar.d · twirled Jt. He I60Hd · very pleased. He ~ motioned me to embrace jHi'm and then stood up ta leave for the station. I \\ondeJed \\tethe-r He was told " tha ~ I l was missing and hence He \\aite<.i for rre ·! I did not teJ,l Htm a lil)'thing nor did He ask me' any thing, but in thatl ' one emf:IJace He covered my \\hole being. He told Adi Sr. to tell one of the Baba-workers to take me to · the ~ station in a tonga:

In Train \\ itb Sbri Baba Baba-Jovers from Nagpur had gathered on th~ station for the farewell: Some looked deeply affected: few were sobbing. Dr. C. D. Deshmukh, Justice Niyogi, Miss Dmesb Nand mi and rr a11y more had come to the station. As the train pulled off we could see the waving and heard many throats ringing in one voice, 'Shri Meber Baba Ki Jai'. In the compartment Shri Baba later distrL buted fruits to :111, with His own hands. He aslced some of us to ent.ertain Hilu witll jokes. Few sang' some songs; I was quietly enjoying Ibis Baba-family atmosphere. All of a surdeil, I had a r.as~in'g tholJgbt, "Why not sing a song to Baba ~·~· At that very ·moment · Shr.i 'Baba pointed at me a:r;d gestynd, •·Sil'lg one, How did I know what you were thinking about?" I sang. God knows how it appealed to those pre11ent . . However. Baba made a sign that it was good ! To ~aba even the;: 'worst' is but a .degree.of'good' : Jaterin• my life wi·tb·· Shri Bab~J I had .some more o~casion~ v. hen He did disclQse ~o Qle

DIVYA VANI

what I was exactly thinking ab:mt. But that WlS the first incident for me to understand that He KN"OWS. After some time Shri Baba stretched Himself on the bedding and cover~d Himself from head to foot with a white sheet. Durfng this period all kept quiet. "Was He slee· ping or wa~ He working?" I mused. By early morning we reached Manmad. Some of us had to catch the train for Ahmdnagar. Shri Baba got down with the mandali and after a round of loving farewell left for Aurangabad. My first sabavas • week with Shri B1ba was ovu. Sin~e the first day [saw Him, at Manmad, He silently spread the feast of His love each day tiU we parted at Manmad. The beginning and the end were at the s~me place, but what a diff.:rc;:nce! The silent symbolic significance of this occurrence is yet beyond me . But the perfume and the taste of this Divine feast co:1tinue to linger in my little heart even to this day. I felt deeply satis:ied but there was still a craving for having mor~ and mor<: of Shri Baba's sahavas; this caused a pleasant disturbance. The spring of life that had dried up noN began to bubble forth.

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ASK NOT, BUT GIVE, 0' LOVEaS OF GOD By

K. K . Ramakrishnan - Poona

The subject of my talk this evening might sound strange in the ears of those who are in wants. We live in an age of ever increasing wants. Probably world. was always so. Those who are deprived of the basic needs of life are in want. Those who are well provided in life are also in wants. " I want, I want, '' is the cry everywhere. " We want, we want, " is the slogan of the society. Average man's mind is ever agitated with an endless chain of wants. And an agitated mind can never see truth. An intellectual insight into the meaning and purpose of life is possible only when the mind is calm. An intuitive vision of truth of what one is, comes to one who is calm. So I say to myself, ' Be calm, Be calm and B ~ clam' Be clam in the love of God, Who exists in one's own heart. Be calm in the understanding that God, .Who is the mainspring of all life is within everyone. The purpose of life is to know this ever living truth in conscious experience. This world bas sprung up for the one and only purpose of enabling man to consciously experience the ancient and eternal truth that life is one indivic;ibly, infinitely and eternally. We are all one in Reality ... One who consciously ex.periences this truth is God. And Godhood is the birthright of every man. Like most children in India my early life was deeply influenced by the grandma stories frotn thePuranas ' and from the imagination of the story tellers. Once I heard a story of a blind man who did penance for many years, to please Lord Shiva. At last God Shiva was pleased and appeared before the blind man and said, " I am pleased with your penance and you may ask me for a boon, one only. .. The blind man was I in a great dilemma. His wants were many. First of all be wanted eyes to see. Then be wanted a wife, wealth, 12

DIVYA VANJ

health :· children and all that would make a man hap-py in life. Now, Lord Sbivv. will give only one boon. · Seeing the plight of the blind man Lord Sbiva gave him time to think and come back after some days for the boon be offered. The blind man was going back home dejected and deeply thinking. A toddy tapper sitting on the top of a coconut tree saw the blind man walking along' sad and suffering. He asked tlile blindman as to why he was so sad. The blind rran narrated the v,hole story, The tapper said," Don't you worry, I will show you a way. It is Hry simple, You must put all )OUr wants in one boon, Lord Shiva has pro·mised to you. " Then the tap:r:er advised the blind rran as to how he should ask lor d Shiva for the one boon. The b.lind man following his advise prayed to lcrd Shha . 'Way )CUte pleased to bless rr.e with a boon by which I may see my grand-child eating from a golden plate. lord Sbiva said, ' So be it. ' Now the blind man ba·d all his wants granted t!uough the one boon God' Shiva promised. To see the grand-child, he should have e) es. To see the grand-child eating from a gold plate he must have wealth. To have children and grand-children be must necessarily have a wife and health. Apparently be had out-witted even God, but then, if he were really wise, he would have asked for nothing but for pute lov~ for God. · The only message Ntteher Baba gave us was' LOVE ME. ' By ' LOVE ME ·, be meant • LOVE GOD. ' For he v.ith divine autbori t•y declared, "1 am God in human form. " -But "be made it amply clear that be was not his body. 'His body, he said, was a garment he was wearing to enable us seeing the beauty of God, our inner being, our .ifl!al Self. Mehed3alra was the projected personification. of our nner Self, the Self of.all. His abode is every heart. ·• I AM THE ANCIENT ONE, YOUR ETERNAL ··BELOVED, WHO RESIDES IN EVERY ME_Ain: AND WHEN YOl!R LOVE . ~E.c~~ -~~fE~ FECT A:ND COMPLETE YOU WILL REALISE THAT YOU ARE WHAT I AM," said Beloved Baba.

JANUARY

1971

To love God is to lose oreself in one's love for Gcd. " TJ-·ose who lose tLeir all in Me find their all in Me ev<:r after," said M~her Baba. Belovet' Baba thus taugbt us to )0\e him whole-heartedly . To lose oneself in Jove rreans '>'hat? What one calls 'myself' is a creation of one's own mind, l\'ay, it is min·d i rself. One's mi11d is residue of life's experience in the past. Mind is rrerrory of past exrericr.co expressf·ng itself in thoughts and desires inducing the consciousness of the soul to seek ~iillilar : exrerience. Thus mind means desires which drive the vehicle of human life · ~chained to the v.l":eel of bitth and. death. 1hus to lose ·oneself in Jove rreans to drop out desires. Be desireless in l:J ve. When one gives oteself up in honest love for God one longs for union '>'ith Gcd ard in tte inttr.sity of that longing cr;e lcsrs the corsci 0 LS1:ess of one's self which is but desires. Thus to love is to give and not to ask. Surrendrance to the Avatar is tte safest \\ AY to the real life in Truth and Freedom. One of Beloved Baba's closest disciples, a Mohammedan, narrated an incident in his life of love for Baba. Years ago, be bad teen seeing Baba about once a week over a period of months, feelir.g more and 'more drav.n to hi m as he felt rrcre &r.d n ore dee ply the impact of Baba's love and sensed the intim a tions of Baba's divine nature. Qne day th ey tra\ellcd together by rail from Poona, w1ete Eaba \\as tf.en living, to Bombay, w·bere be had so rnet hiDg to ~ile11d to. On the way, Baba suddenly turned to him and said, in a vein vvhich seemed strange to tr.ose v..to tarr.e to know Baba later, yet deeply significant for all <Ji tl ose in any way associated with him. " I have many powers, and can help you in many \\ays. For ex~rrple, I can pros1=er JOU in y<>ur business, harmonise your relationships, give you health and strength- and I will grant you any request of that i:latute wl:ii'ch you may ask - but let me tell you: · firs f, that the

DIVYA

VA~I

best th·ing for you to do wouli be to ask nothing, to leave everything to me, and to promise to obey me in whatevf'r I comrnan~." The disciple in qu~stion chose to obey Saba's orders, and after 40 years, upLo the time ·or-the tellmg of the story, in spite of m1ny passing tests and trials and tribulations he had not regretted. The incident ren.inds one of what Shri Aurobindo wrote in his precious little book, " fhe Yoga and lts objects " : " To those Y<ho demand from Him, G(>d give~ what they demand, but to those who give themselves and demand nothing, He gives everything that they might otherwise have asked or needed, and in addition, He gives Himself and the spontaneous boons of his Jove. " . Aud in God's Love is enshrined evetything. As I have already said, l have been greatly intlu· enced by Puranic stories I have heard from my elders. And children, as we all know, live in a world of .their imaginations . Like the blind man who did penance to please God Shiva I cannot claim to have done anything to please God. But as a child I have had thoughts as to what I should ask of God, if I happen to meet Him. I thought of asking for · health. But then I found many h ealthy people were poor and miserable. So, I thought of wealth. But then I have seen some healthy men from wealthy families· were idiots. So I thought of asking for knowledge . I thought that knowledge includes everything knowledge of how to be healthy, knowledge of how to become wealthy, knowledge of how to be happy and so on . But the fun of it all is when I had a chance to ask God for anything, my thoughts had frozen and not a word came out of my lips. It was in 1954 at Meherabad . In the small cabin adjacent to the Meherabad Hall, Beloved Baba was lying on a bed and brother Eruch was standing by interpreting Beloved Baba's dictations on . the Alphabet board, be was then using to communicate with us. Adi K. Irani to.o was ·there and few others . from Poona . Beloved Baba, inspite 'of his

JANUARY 1971

previous instr.u~ti~ll~ to his Jo~ers that .n~ one ~hould ask for anytb1r·g _ e1thr rratenal or spmtl!al, tl-at day permitted ev~ryone, pre$ent to psk for apything. Each one was asking for one thing or other. "hn my turn came, and v.hen He pointed at me wit~ his finger I knew my throat was just dry and DO word wculd corr.e out. That smile of His with whkh He could play wonders was on His lips .. that Hlilile tl at ~t.ikes ore's irr:.er l:eing stimulates intellect\lal imiEHs, trd .i rqiu:s ore to lose oneself into an incessant activit} v.as fhipi ii !! on his face and one's mind cc:ases to furction. Er·ucb read out Baba's dictaticil on the board thps, "What is there to talk ? I know him and .he ·knows me." What he rreant by this remark I did not how. The peint tbf!t is ~>ignifi cant is that h v. as llna.ble to asl< of Gc.d an) tmingl could have asked tt.en.,. .a n Oflf~rtl nity av.aited in my i~ agination since .my c.hjldbood. The Great Truth is that God is ahve everything else . God alone is and .H~ kn.ows ~·verything. Avatar is God. }te needs no asking, To ask God is to deny His divinity. God is to be loved and r.ot to· be lured. To Jove is to serve and sacrifice fpr the happiness and comfort of the Eeloved. · ·"Jbat is real service where there is no thought of the self. . Thus to love God is to give oneself up in 'His rcmerribrance, and in Bis service. Vvten one gives oneself up in l9'·e for aDd service to Gcd one finds uiK:s-elf in·God and as God . . .•

SABA IS EVER '1\/ITH ME

CHORIS OEIGER (u. s. A.)

I sit alone, but l care no t For Baba is ever with me. He is my companion in dark and light- bot and cold. He 'will never forsake me. We talk a lot through waves of Loveâ&#x20AC;˘ . This I like for He is me and So He understands everything I say . . When I need comfort, Baba is thereEver ready with His sympathy tcPour through my veins, beating as it goes. I love Baba and He loves meThis is aJI I need know.

An Appeal By : Mas. KUSUM MOHKAM SINGH

Lay a brick in the hou'Je of God and pave your waJ to personal happiness and peace ~~~ those who want a concrete symbol of the AYatar's love to stand in the capital of his coaatq please send at least One Rupee to the HonorUJ Treasurer- Avatar Meber Baba Centre, Dellai. B. 171 Greater Kailash-New Delbi-48.

For Copies & Prices apply to :

MEHER PUBLICATIONS King's Road, AHMEDNAGAR MAJL\,RAsTRA-;-India. I

By MEHER BABA God Speaks : (Published in U.S.A.) with charts Beams on the Spiritual Panorama (Published in U.S.A.) Life at its Best : (Published in U.S.A.) . Listen, Humanity : (Published in U.S.A.) · .. , The Everything and The Nothing : (For India 'published in Australia) · Discourses: in 3 Vols. ·... Messages : (Eastern and Western) The Highest of the High · Meher Baba's Call and Existence is Substance and Life is Shadow II On MEHER BABA : . Avatar : by Jean Adriel (Published in U.S. A.) God Man : by Charles Purdom (Published in England) Stay with God : by Francis Brabazon (Published in Australia) · . Let Us the people Sing : by Francis Brabazon The Quest: by Francis Brabazo'n(Published in Australia) The East-West Gathering: by Francis Braba~on The Wayfarers :by William Donkin The work of Meher Baba with Advanced Souls, Sadhus, the Mad and the Poor : by William Donkin Civilisation or Chaos? by lrepe (:onybeare The Quest of Truth : by Irene Conybeare Wisdom of Me her Baba: by .Ruth White (Published in U S,A.) · · Sparks from Meher B:tba: (Published in England) Meher Baba. in The Great Seclu'si:on : by Ramju Abdullah. & Dr. C. D. Deshmukh Sobs and Throbs : by A. K; A'bi:hillah (Mimeographed) . .The .Unstruck Music of Meher Baba; (:ompiled by · Maud Kennedy (Mimeogra{ihed) · Meher Baba : by His Eastern and Western DisCiples ,: ·: In Lap of Love: By Naosharman1K. Nalavala What am I doing here?: by Ivy 0~ Dpce, · (Published in U.S.A.) · ·· · Flower of contemplation : by Adah Francis Shifrin Meher Baba is Love : Messages for children (Baba Album with Animals) The Awakeher:-CQuarterly Journal-Published in U.S.A.) Annual Subscription, including Registered Postage from July to June. c

SABA IS EVER \f\/ITH ME By CHORIS OEIGER (u. s. A.)

I sit alone, but I care no t For Baba is ever with me. He is my companioi:t in dark and light- hot and cold . He 'will never forsake me. We talk a lot through waves of Love• . This I like for He is me and So He understands everything I say . . When I need comfort, Baba is thereEver ready with His sympathy tC' Pour through my veins, healing as it goes. I love Baba and He loves meThis is aJI I need to know. ;

·'

An Appeal By : Mas. KUSUM MOHKAM SINGH

Lay a brick in the bctlne of God and p aye yolir DJ to fersooal happiness and peace AH those who want a concrete symbol of the A•• tar's love to stand io the capital of his colllltrf please send at least One Rupee to the HoaoDIJ Treasurer- Avatar Meher Baba Centre, Dellli. 171 Greater l:aila$h- New Delhi-48.

Fo1 Copies & Prices apply to :

MEHER PUBLICATIONS King's Road, AHMEDNAGA R .MAH.o\-llAST&A"7lndia-.,

By MEHER BABA God Speaks : (Published in U.S.A~) with t:harts Beams on the Spiritual Panorama (Published in U.S.A.) Life at its Best : (Published in U.S.A.) Listen, Humanity : (Published inlJ.S.A.) - ., . .., The Everything and The Nothing : (For lndiil'p'ublished in Australia) · Discourses : in 3 Vols. ;. , , Messages : (Eastern and Western) The Highest of the High · Meher Baba's Call and Existence · is Substance and Life is Shadow II On MEHER BABA : . Avatar : by Jean Adriel (Published in U.S. A.) · God Man: by Charles Purdom (Published in England) Stay with God : by Francis Brabazon (Publishe,d in Australia) · Let Us the people Sing : by Francis Brabazon The Quest: by Francis Brabaioin{Published in Australia) The East-West Gathering: by Francis Braba~on The Wayfarers :by William Donkin The work of Meher Baba with Advanced Souls, Sadhus, the Mad and the Poor : by William Donkin Civilisation or Chaos? by rrene Oonybeare The Quest of Truth : by Irene Conybeare Wisdom of Me her Baba: by .Ruth White (Published i11 U S.A.) · '· Sparks from Meher Biba: (Published in England) Meber Baba in The Great Secl:O~i:on : . by Ramju Abdullah. & Dr. C . .Q. O~shmukh Sobs and Throbs : by A. K~ Al><hillah (Mimeographed) __.The .Unstruck Music ofMeher Bab.a ; (::ompiled by · Maud Kennedy (Miineograpn~d) · ·' · Meher Baba : by His Eastern and Western Disciples -:·, In Lap of Love : By Naosharman K. Na·lavala What am I doing here?: by Ivy 0~ D~ce, . · (Published in U.S.A.) · · Flower of contemplation: by Adah ·F rancis Shifrin Meher Baba is Love : Messages for children (Baba Album with Animals) The Awakeher:-(Quarterly Journal-Published in U.S.A.) Annual Subscription, including Registered Postage from July to June.

Divya Vani

Regd. No. H. 890

I belong to no religion. religion is love.

Every religion belongs to me. My

I am the divine beloved that loves you more than you can ever love. yourse.l f.

I. am the I:ord of Love and Servant of My lover . ..

:_. - - ~

- -

4. Let Principle in work and honesty in life prevail.

O~e pemiy extracted in My name, withou t true ba~is is dishonesty and will be the cause of millions of births.

Think well of those who think ill of you.

If you truly and in all faith accept your Baba as the Highest of the High it behooves you to hly down your life at His feet.

Âˇ'.

B A B A's FEET Edited , Printed & Published on behalf .o f The Meher Vihar Trust by Swami Satya Prakash Udaseen & Printed at Meh:!r Art Printers, RAJAHMUNDRY-1