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MEHER GAZETTE = -
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" Meher Asramam " : Saidapet, (Madras). A bi-monthly review devoted to the Propagation . of Sri Babaji's Message and of Universal Brotherhood Through Meher League.
Vol. 2
JULY-AUGUST 1933
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No. 3
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SRI MEHER BABA
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That is r eal service Wher e there is no thought of self a t all. "Sri Meher Baba ."
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n . · . ". ft CONTENTS. n SAYINGS OF MASTER MEHER EABA n THE MASTER's MESSAGE ..,. ff" BIOGRAPHY OF SRI MEHER BABA n NEWS ABOUT THE HOLY MASTER .U EDITORIAL NO. 1 n EDITORIAL NO. 2
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TWENTY IMPORTANT SPIRITUAL INSTRUCTIONS (of Swami Sri Sivananda $araswathi of Hishikesh-Himalayas) MEHER ASRAMAM l CAN HARDLY BELIEVE IT MYSELF A ·s·rUDY OF THE UPANISHADS lSAVASYA UPANISHAD THE LADIES' PAGE THE HARIJANS' PAGE
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THE
MEHER GAZETTE A Bi-monthly review devoted to the Propagation of Sri Babaji's Message and of Universal Brotherhood Through Meher League.
VOL. 2
JULY-AUGUST 1933
No. 3
Sayings of Master Sri Sadguru Meher Baba. 1. Spiritual healing is by far the greatest healing.
2. S uppref' sion of emotion results in physical and mental consumption. 3.
Re al understanding means knowledge of illusion as delusion.
4. One must take life lightly where material affairs are concerned, and seriously where spiritual development is in question. 5. The degrees of the tasting of bliss vary in accordance with the proportionate experience of suffering.
THE MASTER'S MESSAGE. II
[Continued.] The west looks at things only from the standpoint of reason or logic, and is s ceptical about things which baffle the intellect. Intellect is the lowest form of understanding and is developed by reading, hearing, reasoning and logic. ¡ These processes create an illusion of real knowledge. The highest state of understanding is permanent illumination through which one experiences and sees things ~II
hoods make not
monks ~
THE MEHER GAZETTE
[1933
a.s they are. In this state one feels in harmony with everyone and everything, and realizes divinity in every phase of life, and is able to impart happiness to others. Here one attends to all duties and material affairs, and yet feels mentally detached from the world. This is true renunciation. The last and highest state of understanding is the merging of the Soul into the limitle•1 s ocean of Infinite Bliss, Knowledge and Power. One who has himself atta ined this Freedom, can make thousands perfect like himself. I intend bringing about a great spiritual revival in the near future, utilising the tremendous amount of energy possessed by America for the purpose. Such a spiritual outpouring that I visualise usually takes place at the beginning or end of a cycle and only a perfect one who has reached the Christ state of Consciousness can make such a universal appeal. My work will embrace everything: It will permeate every phase of life. Perfection would fall far short of the ideal if I were to accept one thing and eschew another. The general spiritual push that I shall give to the whole world, will automatically adjust problems such as politics, economics and sex, though these are not directly connected with the original theme. New values and significances will be attached to things which appear to baffle solution at the moment. [To be continued.]
BIOGRAPHY OF SRI MEHER BABA. CHAPTER
II.
PARENTAGE. Biography, the written history of the life and character of a worthy person, is, as Carlyle says, 'the Biblical legacy of a nation.' The life-history of a God-realjzed person should, therefore, be a beacon for ordinary mortals, who are striving to reach the haven of self-realization. As the life of a Saint is a lesson, spiritual aspirants may learn much or a little from it according to their aptitude, for their benefit. A biographer, who undertakes to unite the life-history of a person, chooses undoubtedly one for whom he cherishes great respect and affection. Need it then be said that it is a great privilege for a disciple to write the biography of his spiritual Master for the benefit of mankind?
A Qlea.r
consci~nce i~
a
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card,.
1933i
BiOGRAPHY OF SRI MEHER BABA
3
Lord Sri Krishna says that unaware of His higher state, fools dis· regard Him, dwelling in the human form (Gita 9-ll), It is in the human form that great Masters can work for the redemption of huma· nity. It is therefore but right that we should know in what &urroundings these great Sadgurus were born. We shall therefore give a brief account of the parentage of tne Hero of our biography. Sheheriarji Mundegar Irani the revered and aged father of our Master Maher Babaji, was born sometime about 1840 in Khooramshah, · a city in Persia, the holy land of Zoroaster. Sheheriarji was not born with a silver spoon in his mouth. His father Mundegar was a poor native of Khooramshah, and was in charge of the Zoroastrian Tower of Silence in that city. His salary was too small even to make ends meet. Sheheriarji was thus destined to be bred in poverty as almost all our great spiritual souls. But it oftentimes proves to be a great blessing in disguise to people who are on the Path. So it was in the case of Sheheriarji. Poverty proved to be a great blessing to him as it accustomed him to numerous hudships, for does not our Master say "How can one know happiness unless he has known unhappines.s ''? When Sheheriarji was barely five years of age, his loving mother, who played no small part in sowing the seeds of spirituality in him, left this mortal world. In the case of young boys like Sheheriarji "what may seem to be sad funeral tapers may be heaven's distant lamps." The loss of the mother made this child of five a religious-minded boy. As he h'ld nothing intereBting at home, he accompanied his f:~.ther to the To war of Silence and stayed with him there consoling his sorrow-stricken father. Even in his infancy he spent his time in helping his father, in praying to God and meditating on serious subjects. The child is the father of the man. Even in his younger days Sheheriarji exhibited what stuff he was m1.de of. He was courageous even then. One day, when he WilS barely seven years of age, he was left alone in the lonely compound of the Tower of Silence by his .father, who went to the city on bu3iness with the intention of returning soon. But, his father did not return that dJ.y. Th'l.t evening, after dusk, a few undertakers brought the corp>e of a babe to the To war and left it there. A grim silence prevd.ilej at the Tower, which w.~os occasionally brokeQ by the scre'lm of the hungry vultures. Sheherhrji had no lamp. He sat there expecting hi:; father's return, but never Fast bind, fast find.
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THE MEHER GAZETTE
(1933
shirking his duty. Undaunted he sat in that lonely place with the corpse as his only companion! On him devolved the difficult duty of -guarding the corpse that night. When he felt sleepy, he tied the -eorpse to one of his feet with a piece of string, to prevent the ravenous vultures from carrying it away. Oasabianca was not more courageous than he when he did his duty on the burning deck.
Even as a boy Sheheriarji was not attached to the world. He cared not for the ephemeral pleasures of this world. Intellectual pleasures he had none. So, naturally, from the very outset of his life his soul found its outlet in spiritual pleasures. He, therefore, made up his mind to lead a life of renunciation and meditation. When he ¡ was barely thirteen years of age he left his home and dear parents and began to lead the life of a Sanyasin in order to enjoy that Perfect Bliss, which is the goal of all Saints. For nearly eight weary years he roamed all over Persia as a monk, undergoing many a hardship and suffering many a privation. It is common knowledge that spirituality is ridiculed by unfortunate fools. Lord Sri Krishna and Lord .Jesus were treated ignominiously by the wicked and senseless. Sheheriarji, during the first four years of his career as a monk, was contemned by the ignorant and foolish. He was above all their ridicule and ca.vil. He, not vexed at evil, went on unattached. There are Sadhus and Sadhus in our country. All thJ.t glitters is not gold, and most of them are hypocrites. Says our Master, " Banyas does not necessarily consist in the putting on of an ochre robe and gadding about with a staff in one hand and a begging bowl in the other. The true Sanyasin is he who has renounced his lower self and all wordly desires," According to Thomas a Kempis, wearing a dress and tonsure profit little while only change of heart and perfect mortification of the passions make a truly religious man. Sanyasin Sheheriarji was a genuine monk: and wa"! proof against all the sordid temptations of the world. He begged for food and took it only when he was hungry. When he was in Bafte Badnyan he went to a baker and begged for some bread. When the baker was about to oblige him with a cake, a Muhamm'l.dan dervish, who was the baker's regular begging customer, came to him begging for his usual quota. But the baker refused to give him anything s1.ying that hh; share should go that day to the little brother dervi'lh Sheheriarji. The Muhammadan dervish remonstrated with him against the course taken. The
He that has 101 and owes 102, the Lord have mercy upon him !
l933]
BIOGRAPHY OF SRI MEHER BABA
5
former called Sheheriarji by names anJ challenged him to answer his questions if he was a real dervish. The riff-raff loitering there asked him to accept the challenge. As he was taciturn by nature he was reluctant to Emter into any controversy with the dervish. But preceiving that silence was not golden at that moment he took up the gauntlet. Even at the first set out the argument went against the Muhammadan, and he, amidst the thundering jeers of the crowd, beat a hasty retreat. Every one congratulated Sheheriarji on his triumph. And the baker gave him a loaf in appreciation of his victory. Shehoriarji was brave. One day, when he was going w\th three dervishes, they came across a big cobra, at the sight of which the other three took to their heals. But our hero went straight and killed the viper with a knife. For eight years Sheheriarji roamed all over Persia and became a past master in astrology <l.nd palmistry. But the pious purpose for which he bec:~.me a dervish w J.S not fulfilled. His spiritual aspiration was not dampe:l. He was still full of hope for, according to Goldsmith 'hope, like the glimmering taper's light, adorns and cheers the way.' Anim'tted by noble hopes and aspirations, he, with hi:> brother, left his native land for India, the blesse:l hnd of the Saints, to try his spiritual luck there. After a tedious journey they landed in Bombay. Persuaded by his brother, who foun:l employment for hi nselt and his brother, Sheheriarji ac ~ept3d the offer, still ad l1 ering to his ideal of renunciation. He renn.ined a strict vegetarian and a teetotaller, spending his spare hours in medit:~.tio:1 and prayers. He did not make a secret of his spiritual inclinat ions even while serving his nnster. He was always clad in long white robes and, wore his hair long. Sheheriarji's independence of mind and actions occasionally brought him into conflict with his master, who was materialistic to the core. After five months of service, matters came to a head, when the manager pjcked up a quarrel with Sheheriarji, who was tired of his service by now. So he took ad vantage of the situation and resigned his post . He received his arrears of pay, and distributed then and there the amount, except two rupees, which he kept for himself, among the poor servants. {To be continued)
- -- -- ¡ -
~~¡ - -
You may break a colt, but not an old horse.
6
THE MEHER GAZETTE
[1933
NEWS ABOUT THE HOLY MASTER. (1) DIARY. (The Master's Test).
[It is with much pleasure that we publish the extremely interesting and instructive diary sent to us by our Bro. F. H. Dadachanji.] A party of eleven of the Master's western disciples came to India to live with him. Their programme, as previousiy arranged, was to go with the Master to Kashmir, particularly to visit the place where He had retired in seclusion in Harvan, and after a short tour with Him round Inrlia, visiting places of interest, leave with Him for China via Colombo, and from there proceed to America, where the Master intended to break His vow of silence. Their only aim was to be with the Master, during His tours in the East and the West, an:l also in settled life wherever the Master decided to establish Ashumas (spiritu :d retreats), living a life of simplicity and spiritual purification. In this venture of theirs, these enthusiastic devotees had quite naturally to face an ordeal from the very beginning, even before they started from home, from their own relatives and others, who appuently out of sympathy tried to dissuade them from this venture, which they feared would lead them astray-away from the world and lost to their dear ones. It was indeed a task for these aspirants after Truth to passify all their dear ones, and to explain to them how this new life that they were going to lead was not at all to be feared, that it was nothing but the call of the Soul-the voice from within, and that it was a step discreetly hken after deep thinking. Grave concern was felt for this party from all sides, and even foolish and ridiculous remarks were made in papers by those who had no idea of spirituality. Yet these staunch devotees of the Master stood all this boldly and cheerfully, and left their homes for a life of purification. They had seen the Master for over a year, h~d stayed with Him and known Him long enough and too well to be easily allured or misguided. They h'ld seen proofs of His Divine powers and had themselves experiences so often, experiences which are too wonderful for words or expression. Besides, they had seen hundreds of thoughtful persons with responsible positions in life and whose Tra-vel makes a wise man better, but a fool worse.
1933]
NEWS ABOUT THE HOLY MASTER
judgments and opinions could be safely relied upon, come to the Master-and return with feelings of veneration. The following few extracts from some of the London papers will give the reader an idea of the Master's influence on those who met Him in the West, and of the deep devotion and staunch faith of those of the Westerners who came in closer contact with Him, in facing a world of opposition. Their dramatic decision to forsake London society for life of rigid religious discipline in the East is the result of Baba's visit to England. i.
ii. When he was in London a year ago, he drew the interest of many thoughtful young men and women.
iii. His eyes are a deep brown, piercing and hypnotic. His auburn hair cascades over his shoulder. A drooping moustache screens his lip!" ...... And on his face is an expression of radiant spirituality. iv. Mr. Roy de Leon, a brother of Misses de Leon. said to the ' Daily Mirror' the story of his sisters' meeting with Baba. "My sister Delia was holiday making in Devon when she was introduced to him ...... she was much im pre seed by his personality, and when he came to London she met him again. , .... Soon other members of the family and friends got to know him. I must confess that I was impressed with his power, which seemed almost hypnotic ...... Our mother was upset and tried to persuade them to change their minds, but they were intent upon the journey to India, and no arguments could make them alter their decision. iv a. They refused to Le dissuaded by some of their friends and relatives from this enterprise ...... v. Mr. Jack de Leon told the' Daily Mirror' last night that" they are co;nvinced that he has powers approaching the divine ... . I saw him ohce myself. I was conscious of some extraordinary power ... .. . " vi. Unmoved by the pleadings of their friends and relations, the young English women set out to adopt a life of severe religious discipline under the banner of Meher Baba.
f..
lll~ll
is not lea.rp.E;Jd bec;;~.usÂŤ;J lle ta.l~s much.
8
THE MEHER GAZETTE
[1933
So they bad all come with great expectations, to be always with Him during His tours, and to live thereafter a life of s pirituality under Him, in His Asbramas. They arrived in India on the 7th of April. Their first meeting with the Master in India, the I[ nd of spirituality and Saints, was an Axperience in itself.-They were taken to Kashmir. And there they were, in the land of their dreams, in company with the August Master. There they took much pleasure in the solitude of the environments they were in, which were surcharged with spirituality. And they were pleaEed to stay there with the August Master. That was all they desired and came here for lea7ing behind everything dearest to them. When they were taken to the actual spot in Harvan where the Master had retired in Eeclusion in 1929 on one of the hills, they had an experience that benumbed them. They felt they could not move, and wished with all their hearts they be asked to stay there, when the Master's signal with His fingers to come back roused them from their sweflt slumber that the surrounding spiritual atmosphere brought on them, and they had to retrace their steps. And then came their great hour of ordeal-a real test. There came the order, suddenly issued by the Master, which literally took their breath off-'to hurry up to leave India and return home'. It came as a shock to all. To go back to their homes now, having only recently left them, disregarding the pursuasions of their friends and relatives, was more than passing through tortures. Their explanation -of a silent submission to the Master's will and order without asking for any reasons, would not be easily accepted by men of the world, particularly in the West. They were sure to be jeered and sneered at. And above all, to be again separated from the Master, whom they all loved so much and for whose company they had left all-was unbearable. They proved worthy of the test, and quietly prepared to leave India in silent submission to the Master's will. The return journey from Kashmir to Bombay was one full of sad memories of the moment of the sad parting which was fast approach¡ ing. And when that moment did come, it was simply unbearable. They brust into tears which tore the hearts of those who had the hard lot to witness it all ...... ... .. . Thus ended the episode of the visit of the first party of the Master' s Western devotees who came all the way Venerabl~
tp mÂŤ;~ is the han! hand .
BRAHMAOHARYA from America and Europe-to be with Him all their life. Their only relief-for the present-in this heart-rending ordeal was their hope of the Master's visit to Europe, soon after them, of seeing and being with Him once again. The reason for this abrupt change of plans, though apparently connected with the change of plans of the Master's breaking His silence in Europe instead of America, is known only to the Master Himself. None of His disciples bothers himself to trace its pros and cons, as they know it is futile to try to grasp at the secrets of the Master's workings. The present case was one of its phases. with a very great purpose and an object lesson behind it-the Master's test and ' the aspirants' Love and Devotion. The Master, with a party of five, sailed for Europe by the ''Victoria'' on the 12th June from Bombay. This is the 5th tour to the West, and its object, as usual, is io arrange the future programme of His working, as also to establish some new contacts with persons in public life, who have not yet seen Him, but who are anxious to meet Him and have invited Him. He intends touring through the continent for about a month, visiting Germany, Austria, Hungary, and places where He has not been before. He will then spend two or three weeka in England, and return to India, probably in September.
Editorial 1.
BRAHMACHARYA. "The chief props and agents of Maya are lust, anger, and greed (kam krodh and lobh). Unless and until you subjugate them, it is not possible for you to enter upon the path that leads to the union with God.'' Sri Mehar Baba. If our Motherland is destined to rise high in the scale of nations, her children (both male and fema.le) should study the important subject of Brahma.charya in all its bearings, understand its supreme impor¡ tance, and observe this great vritam strictly.
Any system of education which is not based on principles of Brahmacharya, and h'l.s not in its curri.culum a compulsory study of 2
Thou must know that devils are cunning.
10
THE MEHER GAZETTE
[1933
Sa.nscrit literature, will not do any good to the Hindus, and is bound to fail. Those who are responsible for giving them a proper system of education are ignorant of this important point. And hence the unfortunate numerous experiments in education. The importance of Brahmacharya was emphasised by our great Rishis. Lord Sri Krishna therefore says that one on the Path of Yoga should be with a heart serene, fearless, and .firm in the vow of Brahmachari. (Gita 6-14). Again says he emphatically, that all those who wish to attain the Goal should practise Brahmacharyam (8-l 1). This 1ine in the Gita is evidently borrowed from the answer of Yama in Kathopanishad (1. ii. 15-16). It is worth while therefore to understand what Brahmacharya. is. This asramam is the period of one's life when he or she is committed to the care of a teacher and leads a simple and hardy life. The rules laid down by the Sruti (Vedas) and Manu clearly show how simplicity and hardiness were strictly enforced so that young men and women might grow strong and healthy, and acquit themselves as useful citizens of our Motherland. I shall revert to this important subject again.
Editorial 2. I advice you, brothers and sisters; ¡who wish to go on the Spiritual Path, to gradually give up i. Alcohol and all narcotic drugs, ii.
Tobacco in any form,
iii.
Tea and Coffee and other stimulants,
iv.
and Tamasic foods.
The reason is clear. Between the Astral and Etheric centres is a ''web of closely woven texture, a sheath composed of a single layer of physical atoms much compressed and perme1.ted by a special form of vital force." The divine life passes to our physical body through this vieb . . This web must therefore be kept pure, and any injury to it will be 'a serious disaster.' "Alcohol, tobacco and other stimulants contain matter whioh on breaking up volatilizes, and some of it passes from the physical plane Keep well .thy tongue.
11
SPIRITUAL INSTRUCTIONS
1933]
to the astral.'' Beware that "the rush of volatilizing matter actually burns away the web"-the important Etheric Web. It is a crime therefore to use anything by which you consciously destroy the medium by which you will get divine life if you are sensible. I shall revert to this important subject again and again.
TWENTY IMPORTANT SPIRITUAL INSTRUCTIONS (OF SWAMI SRI SIVANANDA SARASWATHI OF RISHIKESH-HIMALA YAS.) [N.B.-Through the favour of Swanli Paramananda.]
1. Get up at 4 A .M. daily. This is Brahma Muhurta, which is extremely favourable for meditation. 2. Sit on Padma or Sidha or Sukha Asana towards East or North for half an hour. Increase the period gradually to three hours. 3. ]apa: Repeat any Mantra. 'Om' or "Om namo N arayanft," or "Om N amo Sivaya," or "Sri Sita Ram,'' or "Sri Ram" "Harih Om/' or the Gayatri Mantra, according to your taste or inclination from 108 to 21,600 times daily (200 Malas X 108=21,600.) 4. DietPtic Discipline: Give up chillies, tamarind, garlic, onion, sour articles, oil, mustard, asafoetida, Observe moderation in diet (Mitahahara).
Give up those things which the mind likes best for a
fortnight in a year. tration.
Eat simple food.
Milk and fruits help concen-
Take food as medicine to keep the life going.
Eating for
enjoyment is sin . Give up salt and sugar for a month. You must be able to live on rice, dal and bread without any Chatni. Your must not ask for extra salt in dal etc., or sugar in milk etc. 5.
Have a separate meditation room under lock and key.
6. Charity: Do Charity regularly every month according to your means or one anna per rupee. 7. Swadhyaya: Study systematically Gita, Ramayana, Bhagavata, Vishnu Sahasranam, Adhitya Hridaya, Lalita Sahasran:J.ma, or Upani¡ shad or Yoga Vashista for half an hour to one hour daily. [A systematic study of the Gita, and the Upanishads in these days, it is submitted with great respect, is enough. Ed.) 8.
Take light physical exercise as walking etc. regularly. Be a father to virtue, and a stepfather to vice,
12
THE MEHER GA.ZETTE
[1933
9. Preserve the vital force (Veerya) very very carefully. Veerya is God (in motion or in manifestation, Vibhuti), Veerya is all power, Veerya is all money. Veerya is the essence of life, thought and intelligence. (N.B.-This is Brahmacharyam, highly spoken of in the Gita and the Upanishads. Ed.)
10. Get by heart some prayer slokas (stotras) and repeat them as soon as you sit on the Asana before shrting japa or medihtion: This will elevate the mind quickly. (To be continued.)
MEHER ASRAMAM Saidapet : Madras. (Our brothers and sisters are aware that this Asramam was opened by Master Sri Maher Baba. There is a small library in it contain¡ ing spiritual books. Members go there for meditation). H. H. Swami Paramananda, disciple of H. H. Swami Sivananda Sa.raswati (Swarga Asrama, Rishi Kesh, Himalayas), held Yoga classes in the Asramam from 19th June to 23rd June.
t7thjune: The Swami spoke on the necessity of religious institutions for developing virtues in good company-Satsangam18th june: The Swami explained the relationship between a Guru and Sishya. He tnght three of the Asanas, and dwelt at length on their significance. He read to the audience the twenty important spiritual instructions laid down by Swami Sivam.nda and dilated on each item. Some of the brothers held a Rama Sankirthana Bhajana for an hour.
19th June: The Swami explained to the audience Brahmacharya and how to control one's senses. He showed six asanas and taught a few boys how to do them. He also explained Pranauama. 20th june :
There were practical talks.
21st june to 23rd June : Spiritual talks. The Swami has been teaching young men how to swim and float on water-(Jalasthambam).
The ~re~t the~tre fo:r virtue is consvience,
1933]
I CAN HARDLY BELIEVE IT MYSELF
'l3
I CAN HARDLY BELIEVE lT MYSELF. (Continued.) The fact that he was discussing them not with his perfectly good voice but by means of letters which he pointed to on a small black• board VI hich he held on his lap, did not seem strange, either. Seven· year silences, it seems, are not uncommon events among the holy men of India. The uncommon thing about Ba.ba's was that he made you forget it so soon and so completely. He could 'talk' in seven different languages on his little board, and could spell out his words in any of the seven faster than human eye could follow . He was articulate in many other ways, this odd little man who had come out of the East to save the world. He talked with his eyes, which I must say are the largest and softest and shiningest ar.d smilingest I ever saw; and with jolly little grunts; and with affectionate pats of approval and agreement. 'Ihen there was his smile. "What are you going to do," I asked, "for this 'messed-up' country of ours ? "• '' It is my country, too" be said simply. Apparently he feels that way about every country. When Gandhi came to him and asked him to help him, Baba replied: "Not until you abandon politics. I have no politics." Baba is not an In dian in the sense that Gandhi is. He is a Persian, born in Poona, South India, on February 25, 1895. He was by birth a racial internationalist. And by profession a religious one. He tolerated, he said, all cults and all faiths. His aim was to make those who professed faith worthy of the faith they professed. It happened that he himself was born in the religion of Zoroaster, but be was apparently no proselytizer for any cr£ed or dogma. "I intend to bring together all religions ar.d cults like beads on one string and revitalize them," he said "for individual and collective needs. This is my mission to the West." His E>pecial reason for vi!'i.ting us for the purpoFe of breaking his seven year silence was, he said, trat Arr.erica, being most deeply · engrossed in material things, and suffering most in consequence, was ibe soil in which a new spiritual rebirth would first take place. ~--------------------------------------------~~ - ~--~
Secopd thoughts are best.
14
THE MEHER BABA
''When you break your silence," I asked, ''how will you do it? radio?"
[1933 By
''Surely not by radio!" exclaimed one of his London disciples in his most horrified British manner. "Why not?" spelled out Bab¡a on his board. Sceptic that I was, I could not douht his sincerity. Or his courage. When I asked him to particularize about the kinds of messing up to which we in America had been subjected, he might easily have sought refuge behind one of the general, vague assertions of principle with which all Eastern writings are filled. (To be continued.)
A STUDY OF THE UPANISHADS . .According to Sayanacharya the Vedas tell us the means to avoid sufferings and attain supreme happiness. The Upanishads are the crest jewel of the Vedas, as they contain the highest wisdom neccesary for a person who wishes to understand the Truth. We will give the substance of some of the important Upanishads to enable willing students to study them, and meditate on those Mantrams (object of mananam or meditation) when alone they can understand with profit their hidden significance. The great philosopher Schopenhauer truly said that the Upanishads were the solactl of his life and would be the solace of his death. We will begin with the Isavasya Upanishad (also called IsaUpanishad). It is so called because it begins with the words Isa and Vasyam. It contains 18 mantrams.
ISAVASYA UPANISHAD. Pirst Mantmm: "Whatever is changeable (Jagat) in this world is pervaded (Vasyam) by the Lord (who is unchangeable). By renunciation (acting 'Yithout attachment) enjoy the world. Do not covet the possessions of others." God made the country, and man made the town.
1933]
15
ISA V ASYA UPANISHAD
This mantram directs every wordly man, who desires to attain God-head, to work without attachment. to earn as much as is necessary to a selfless life, and not to covet the properties of others, with mind fixed on the unchangeable One . Second Mantram : "In this world one should wish to live a hundred years performing actions (Karmani-good actions) alone. Thus there is no other path than this to him. In his case action doe s not bind him." This is a very imporhnt Mantn. It directs every spiritual aspirant to be always up and doing. L'l.Ziness is a sin. Suicide is a crime. The aspirant should perform meritorious deeds, without attachment. His one idea should be sarvice without attachment. Third Mantram :
''The worlds named 'Asurya,' ldemoniacal) are pitch dark (udhena tamasa, blinding darkness). Those people, who destroy the Atman in them latma hanaha) go to them after death.'' Those who indulge in worldly pleasures and are devoid of spirituality (Atma han aha. =destroyers of Atma) have to undergo tamasic sufferings in future lives.
4th Mantram : ''That [the Atman] is immutable. It is One. It is swifter than the mind. The senses (Devata) could not re9.ch it. It went or was in existence before everything else. Being steady (unchangeable) it out-strips all the other running (changing) objects. In that Vayu (Air or Frana or Cosmic Energy) sustains Apaha [watercosmic activity].'' That Atman is One. As it is omnipresent it is immutable, and swifter than the mind: (wherever the mind goes, That is already there). As it is transcendental, It cannot bo understood by the material senses. It was in existence before anything else. Being omnipresent and immutable It outstrips everything that runs, i.e. 1 nothing can go beyond It. In It the Cosmic Energy sustains all activities or actions : That is actionless, but in It Frana produces actions. 5th
near.
~Mantram : That moves, and also moves not. That is inside all, and outside all.
That is far and
In the foregoing mantram we were told that It does not move. Here it is sai<l that It movef'l and moves not. There is no contradiction to him who sinceroly med i.tates on this useful Mantra. That is motionIt is never too late to be what you might have been.
THE MEHER GAZETTE less in Its absolute state, and this is the Truth. In its conditioned state It is ever in motion. Lord Sri Krishna. says that He is always active without relaxation (Gita 3-22 and 23). That is Omnipresent and to those who know It to be such It is near. It is beyond all limitation, i.e., unconditioned: It is also conditioned, and so is in everything. 6th Mantra : "He who sees all objects in the Atman alone, and Atman in all objects (Bhuteshu), would not for that reason hate anything.
This is a very important Mantra, which emphasises Universal Brotherhood in an inimitable way. When one's consciousness becomes as Univers:1.l as That One, there is nothing to hate. It is all Love. Our present ills are due to our parochial, narrow consciousness. The only way to remove our material sufferings is to widen our consciousness in the way indicated in this Mantra and become happy.
THE LADIES' PAGE. (1)
Where women are honoured, there the Devas reJoice ; where they are not honoured, there indeed all actions (kriyah'l) are useless. [Manu.] (2)
The following suggestions are made with the hope that the members of Meher league may accept them. I request my sisters, who may happen to read them, to let me know what they think of these sU:ggestions. Legislation apart, we may agree that they may be lived, if they are accepted with sensible amendments, if any. If they are lived by a dozen of us, we would be doin~ a great serv;ice to our Motherland. i. Educate our daughters, and premote the education of women on proper lines. ii.
Not to marry sons before 25 and daughters before 16. Marriage should be by choice, and with the consultation of the parents, after the education of the contracting p~rtie.s is finished and their Brahmachuya is completed. There is &~thing good or evil save in the will.
1933]
THE HARIJAN PAGE
17
iii.
Not to demand any money consideration for the marriage.
i>.
Not to waste money in performing marriages.
v.
Promote intermarriages and interdining, for the present, among the sub-divisions of the four classes.
vi.
Remove the ban on foreign travel, provided the travellers conform to Hindu ways of living.
vii.
Accept sensible religious reforms, such as removal of the so-called untouchability, of the cruel tonsure ceremony of widows, and child marriages etc.
In the next issue, we shall consider what is the proper education for women.
THE HARIJAN PAGE. The so-called 'untouchable' saints appeared in different parts of India, as if to teach the unsympathetic, foolish, haughty people of India that there was nothing like untouchability. Saint Nanda of Southern India, Saint Haridas of Bengal, Saint Thokemala of Maharashtra, and Ravidas of Oudh attained God-head. Their children are grovelling under meaningless social tyranny and are submerged in ignorance. May we honour these Saints by embracing their sons and daughters as our brothers and sisters. Here is the story of Saint N anda, who lived in the middle ages in the village of Adanur, in Tanjore District. He was a pariah by birth. ¡ His duty was to cultivate the land, to remove carcases away from the village, and to keep watch in the cremation ground. He lived in the Cheri which was far away from the village proper. Pariahs are not allowed to enter the village where Brahmins, Vysias and Sudras live ! The paracheri is generally a very insanitary place in which these humble children of God are forced to lead a wretched life. Though born in such surroundings, Nanda was spiritually inclined even from childhood. He would sing spiritual hymns, repeating the name of Siva and dance with his young playmates. He used to go to the nearest temples, leave ~orochan for abhishekam and hide 3
All are but parts of one stupendous whole.
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1T!iE MEHER GAZETTE
. [1933
for the drum of · the temple, at the outergate, as ·pariahs are not allowed to enter temples, return home, and cultivate lands with immense joy. He would often exclaim. "We are after transient j~ys of thi;; world. We have forgotten the Lord.'' He was chid by his own cheri people, but the pious Saint spent his time in , ecstatic devotion to the Lord. Amidst persecuLion eleven [disciples followed him. He and his disciples went on a pilgrimage to Tirupp.:~.n-kur, where there is a shrine dedicated to Siva. They danced and prayed outside that temple. They could not Eee the Image as there was the huge Nandi (Bull) between them and the Idol. Nanda prayed with intense devotion and the Nandi moved a little. Then the Saint and his disciple worshipped the Idol with delight. Near the temple he saw a small pool of water, and wanted to convert it into a big tank, which wou)d be useful for man and beast. He and his disciples -began to · dig it, and they were helped, so the tradition goes. by divine servants, The .work was· don·e and the Saint distri'buted the grain he had with ·him ,am<mg the diggers. He a·gain worshi·p ped the Deity and returned ,home. Our dear Saint had an intense desire to go to Chidambaram, which is beyond the northern bank of the Coleroon, and worship there God Nataraja. He danced with his followers and sang, "come, let us go to Chidambaram, let us leave all our mi'leries and seek divine bliss." He went" to his brahmin master and begged for permission to .go to Chidambai'am. But the unfortunate brahmin insulted him a.nd refused 'h im permission. After some time our Saint fell at his master's feet, and implored him to grant him his prayer. ·T he latter al:!lused and beat hi•m, ·and directed him to till his forty .velis of land. The ·Saint went home despondent and prayed to Go·d 'My master has beaten me and broken my limbs. Will not his heart melt? Oh . God help me.'' It is said that by the grace of God all the forty velis had been tilled and were ready for huvest. The brahmin-master saw the Truth. He let Saint Nanda go to Chidambaram. He went there and his desire was satisfied. The brahmins of the Temple had a vision that he should be 1reated properly as a Bhakta. It is said that he became or.e with God. T t1- Great Yogisvara Sri Krishna says in His Gita:
!933]
THE CHILDRENS' PAGE
19
"For, taking refuge in me, they also, Oh Arjuna, men of inferior birth, women, Vaisyas. as well as Sudras,-attain the Supreme Goal" (Chap IX 32). Let us all meditate on this clear Mantram, and strive to uplift our harijan brethren without indulging in platitudes.
----THE CHILDRENS' PAGE. L'lst time we learnt something about the Southern Cross and other stHs. This time we shall learn sometbing about our own Teeth. The teeth begin to appear in a child when it is six or seven months of age. It should have six teeth at the age of one year, twelve at one and half years, and sixteen at two years: All the twenty temporary teeth appear at two and half years. At the age of six, the permanent teeth begin to appear, and the first four permanent teeth come in behind the temporary teeth. These temporary front teeth come out, and permanent front teeth take their place. Later all the other temporary teeth come out and permanent teeth take their place. The permanent teeth are thirty-two. The temporary teeth of children should be kept clean Their mothers have a very important duty in this matter. "Many persons have ugly, deformed teeth due to neglecting to care for their temporary teeth, with the result that these teeth were lost before the permanent teeth beneath were ready to grow up and take their place, and later when the permanent teeth came in, they came in crooked, either projecting toward the front or back.'' Teeth masticate food. It is mixed with saliva, and its digestion begins in the mouth. No teeth-no proper digestion-all sorts of disease-early grave! Unclean and decaying teeth injure your health. Clean your teeth every day before and after meals. Use some reliable tooth powder, and rinse your mouth with salt water every day.
We are n<;Jver deceived: we dec<;live
QUrselve~ .
20
'1 HE MEHER GAZE'l'TE
[1933
A TOOTH POWDER PRESCRIPTION. Mix Powdered Chalk
.% pound,
Powdered Castile Soap 1.% ounces, Sugar
1 ounce.
Powdered Orris root
1 ounce.
A little oil of cinnamon. With respect, I say that Mothers and Teachers who do not impress on their children the importance of having clean, strong tedh are not sensible Mothers and Teachers. To make children do their duty in this most important matter is Religion.
LIST OF SUBSCRIBERS. Messrs. 24. NarajVana Swaroop. 25. Vijayarangam Pillai, T. M. 26. Dr. M. L. Mehra. 27. Sorabji M. Desai. 28. Parameswara Aiyar, R. 29. C. D. Deshmukh. 30. Kushiram. 31. Varadarajan, M. V. 32. Beharanji M. Desai. 33. Mani Beharanji M. Desai. 34. A. Srinivasan. 35. Mahadalkar, A. B. 36. Shewakram Karamchand. 37. M. Vadivelu Mudaliar. 38. P. Lakshalinga Mudaliar. 39. C. Kalyanasundara Mudaliar. 40. M. Varadarajan. 41. C. M. Doraiswami Mudaliar. 42. T.V. Manicka Mudaliar, 43. C. Narayanaswami Naidu. 44. P. Tiruvengada Muda.liar.
1933]
MEHER LEAGUE
45. 46. 47. 48. 49. 50. 51.
21
E. Kuppuswami Chettiar. C. Munuswami Naidu. M. Sundararaja Mudaliar. Krishnaswami Naidu. P. Singaravelu \1udaliar. T. K. Sundaram Pilla i. V. Manicka Mudaliar.
Srimati. Miss Muniamma. Miss Venkatasubbamma.
52. 53 ¡
Messrs. 54. Anandarao G. Shirali. 55. S. A. Panchapagesa Aiyar. 56. 0. Aravamutha Aiyangar. 57. T . R. Sundaram Aiyar. 58. Venkataswami N aidu. 59. P. Doraiswami Mudaliar.
MEHER LEAGUE When His Holiness Sri Sadguru Meher Babaji graced Saidapet with His Presence the following resolutions, among others, were passed in His immediate presence:1.
That a League called "M eher League '' be formed with the object of promoting Universal Brotherhood.
ii.
That all persons, who are aged 15 and above might become members of the League.
iii.
That the only condition for becoming a member is that he or she should undertake in writing to promote Universal Brotherhood in thought, word and deed.
iv.
That the League should spread the message of our Divine Lord Meher Babaji viz, Universal Brotherhood.
His Holiness Sri Meher Babaji is the Patron of the League.
President :-0. V. Sampath Aiyangar, Vice-President :-M. Vadivelu Mudaliyar Esq.
22
THE MEHER GAZETTE
[1993
Treasurer :~C. V. Ramanujacharlu Esq. Secretaries:- V. T. Lakshmi M.A., L.T., M.R.A.S. K. S. Srinivasan Esq. [N.B.-Those who wish to join Meher League may apply to:0. V. Sampath Aiyangar 66, :lrd Cross Road, Sankarapuram. Bangalore City, or V. T. Lakshmi M.A .. L.T., M.R.A 8., (same address as above.)
MEMBERS OF 'MEHER LEAGUE¡. 185 186. 187. 188. 189. 190. 191. 192. 193. 194, 195 . 196. 197. 198. 199. 200.
Kaikushru J. PleadeY. Kaikushru Beman Yektai. Rustom Behram Irani. Miss Dolly Kaikushru Irani. Miss M eh era J ehangh ir Irani. Miss Daulat Jehanghir Irani. Miss Naja Rustom Irani. Sidhu Daulat Kamble. Mrs. Khorshed Jamshed Irani. Soonamre K. Irani. Baburao Genuba Ubale. Dim~ha Merwan Irani. A. Rajabadar Nayakar. B. S. Ethirajulu N ayudu. R. Natesa Aiyar. L. Krishnaswami,
[N.B.]-All members are requested to inform the Editor of their change of addresses, if any. [Ed.]
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C.V. Sampath Aiyangar, tlie President of .Meher League, Meher Asramam, Saidapet, (Madras) Editor : C. V, Sampath Aiyangar.