Meher Gazette Volume Two Number Five - Alt by AMBCSC ARCHIVES PRINT LIBRARIES

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CONTENTS .

SAYINGS OF MASTER MEHER BABA PAtE THE MASTER's MESSAGE T ) ALL FAITHS Co:>~FERENCE NAS!K 1 QuEsTION A:.;D ANsWERs . .. 2 THE NATJV,TY AND CtiiLDHOOD OF S!U MEHER BABA • 4 POEMS 7 NEWS ABOUT THE HOLY MASTER 8 FORTY GOLDEN PRECEPTS OF SWAMI SRI SIVANANDA OF R! SHIKE SH 9 PRACTICAL LEss oNs YoGA BY SWAMY Sru SIVANANDA OF RISHIKESH 10 How PRAYER \ iV tNs BY BRo. P. M. HARI 12 EDITORIAL I 13 EDITORIAL II 13 MEHER ASRAMA~ 16 lSAVASYA U PANJ:-,IIAD 16 THE LADIES' l'A G E 18 THE HARIJAN L'AGE 20 TtiE CH!LDRENS' PAGE 21 LIST OF SUB SCRIBERS 22 MEHER LEAGUE 23 MEMBERS OF l'v1EHER LEAGUE 24 OuR ExcHANGE 24

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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

NOVEMBER- DECEMBER 1933

No.5

1. The feeling and inspiration for things sublime and the Divine Love imparted by a 'real' Messiah to anyone who comes in contact with Him. 'false' Messiah cannot do this.

:~re

2. Through His Divinity, the 'true' Messiah gradually attracts the world to Himself, and people come to know and feel that He is Real. The knowledge and feeling of confidence in His words and works grow gradually into certainty, and masses follow Him, drawn by an irresistible force. 3. A mirage attracts the thirsty, but soon it is discovered to be an illusion, and not the life-giving water. A 'false' Messiah may attract the attention of the people through outward appearances, by force of personality, or by intellectual dissertations about spirituality, but he cannot do that which the ' true' Messiah can do, i.e., arouse the highest ideals in men, and touch the hearts of millions. 4. I do not believe in external renunciation. For the west particularly, it is impracticable and inadvisable. 'Renunciation' should be mental. One should live in the world, perform all legitimate duties, and yet feel mentally detached from every thing. One should be in the world, but not of it. 5. Only a Perfect Master, who is the veritable iuc Lrnation of Divinity, can awaken in the individual the fire of Divine Love, which consumes in its flame~ the lesser desire~ of the body, mind and world, all of which must be completely relinquished before Perfection can be realized.

MESSAGE FROM HIS HOLINESS MEHER BABA TO ALL FAITHS CONFERENCE, NASIK. [This was sent by the Master from Bombay to the President of the Conference, Nasik. Ed.] He that spends more than he is worth spins a rope for his own neck.

TH E MEHER GAZETTE

[1933

I very much appreciate this idea of coming tog~ther of the representatives of different fai ths, which in fact, are·· based but on one and the same principle,faith itself. The medium, the surrotlnd~ngs and the settings may be different. It may be formed of images or imag ination: it may be based on the intellectual conviction or an emot ional imprt;!s s i~n . yet the central jewel of a faith is just the same. There are no two kinds of faiths. .F aith is the last thing to be labelled. The only question could be of a strong faith or a weak faith .. Some hold it to the point of forms and cerem c. nies only, and some, goipg beyond this, stick to the kernel eschewing the crust, either believ ing in one Imper~onal Infinite existence or believing in one's own Master. Su it is only a question of degrees. Unless and unt~l th ere is complete l1ealization, which is the goal of all Faiths, faith is faith after all, call it blind or call it otherwise. Once God. is realized, there is no questi on of faith at all·, just as ther;e is po question of faith .for a man to believe that he is a man; because one then, having trans.cencled t]Je boundaries of faith, feels oneself identified with the Infinite and finds th e One self.manifested everywhere. Please convey my blessings to all."

Questions and Answers. (N.B. - We shall in this and subsequent issues of thi s journal publish under the caption ' Question and Answers,' th e answers given by our Master to many interesting questions put to Him by His di sc iples. They will be found, we say so with respect, very instruc tive: B'd .) 1. Q.-\iVhat is Sri Baba's opinion concerning the ritual or ceremonial observances of religion ?

A,- Dogmas, creeds and conventional ideas of ·heaven' and. ' hell' and of ' Sin' are perversions of Truth, and confuse and bewilder the mind. Rituals and ceremonies, instituted by the priest-ridden churches, have concentrated on outward forms, and have ignored the essentials of spiritual life. The elementary virtues--'---Love, obedience, humility and sinceritv are represented by allegorical sta.tues. and · the way to Eternal Life is forgotten in their sumptuous and magnificent temples. Man seeks life and is given a stone. India is, at the moment, ridden with 'caste prejudices, innumerable· cults and ceremonies, which ignore and contradict the spirit of their religious teach· ings. And this in a country, which has wonderful spiritual traditions, stretching back thousands of years ! 2. Q.- What way of approach does Sri .Meher Eaba recommend for those who aspire to Perfection ? · A.-All ways: Divine Love; the various Yogas: Religion: Scisnce: Art ; Householii' 'duties, Up to a certain point, all paths are useful.

At a certain point, the usefulness of each ceases. At that point, the aid of a Perfect Master is needed, if further progress is to be made. Sweep before your own door.

1933]

QUESTIONS AND ANSWEI\.S

3. Q.-Which. is the right process to attain 'wider consciousness'? A.- No general rule or process can be laid down for the attainment of the Ultimate Reality, or as you term it,' the wider consciousness'. Every individual has got to work out his or her own salvation, and for the matter of that, he himself bas to create and choose the' path,' which is mostly de term incd and expressed by the total effect or mon:entum of impress ions (called 'Samskaras' in Sanscrit) acquired ir:; previous life. The penacea tbe world hears about, the pseudo religions for the guidance of humanity, do not go far towards solving the problem. As time goes on, the Founder, the One who supplied the motive force, is thrown and relegated more and more into the background of time and obscurity, the aftermath ot his manifestation, usually a religion or an organisation, gr;,dually, loses its glamour and attractiveness. Finally, a mental revolt against the old order of things arises, and with it is felt a thirst for the Way, the Truth, and the Life. Tbe demand has to be met, a11d will be met. 4. Q.

\Vhat discipline or qualification is necessary to enter the Path?

A.-To say that' decent living' is the ouly requisite for attaining 'wider consciousness' is but giving one side ot the picture. \Vhat you are to-day is tf1e result of your 'decent' or ' indecent' liviug as well. Occult, religious m'1d spiritual training serves merely as means to an end, and is the threshold to entering the Path. But the moment one has the fortune to coptact a ' l)erfect Master' no such disciplinary process is necessary. The only requirement is complete surrender to his supreme will, perseverence, love, courage, and trust in him. 5.-Whatrelation will Sri Baba's 'speaking' have to the transformatiou of human conciousness, which has been predicted ? and why has He been silent tor eight years? A.--Humanity, as at present constituted, uses three vehicles for the experiences of three states of consciousness. These three vehicles are:(i) The Mental Body, in which thoughts arise as the result of impressions from past experiences. Theoe thoughts may remain latent in the mental body as seeds, or they may be expressed. H they are expressed, they take first tile form of desires.aru.i pa,ss _,firs; through. (ii) The subtle body or desire, body, which is composed of the live psychic senses. They may rest there, as in the case of dreams or unfulfilled desires, or they may be further expressed through. (iii) The Physical body, with its five physical senses. The three states of consciousness, corresponding to the three vehicles mentioned above are : (i) Unconsciousness, as in deep dreamless sleep. Anger dies soon with a wise and good man.

THE MEHER GAZETTE

[1'933

(ii) Sub-consciousness, as in dreamless or obscure, unformed unfulfilled desires; (iii) Waking consciousness, as :n active daily life. The process by which thought passes from mental through the subtle into physical expression, may be called ' the expression of human will.' In order that thought may be expressed effectively, all three of the vehicles used in its expression must be perfectly clear and the interaction between them must be harmonious. The 'head' and the 'heart' must be united: intellect and feeling must be balanced : material expression must be understood as dependent on spiritual realization . The God-man neither thinks nor desires. Through Him the Divine Will flows ine,Âˇitably into perfect manifestation, passing directly from the spiritual body (which, in the ordinary human being is not developed) into physical expression. For Him, the super-consciousness is the normal state of consc iousness. From Him there flows constantly Infinite Love, \Visdom, Joy, Peace and Power. In order to convey thought to others, man uses speech or writing, or some other physical means of expression; or in some cases as in telepathy thought is transmitted and received through and by the subtle body. The God-man does not convey thought but Truth, which He either awakens in the individual, whom He is helping, through deep inner experience, or which He transmits directly from the super-conscious to the conscious, from the spiritual to the physical, by means of either the physical eye, the physical touch or" the spoken word". When He speaks Truth is more powerfully manifested than when He uses either sight or touch to convey it. For that reason, Avatars usually observe a period of silence lasting for several years, breaking it to speak only when they wish to manifest the Truth to the entire Universe. So when Sri Meher Baba speaks He will manifest the Divine Will, and a world-wide transformation of consciousness will result.

CHAPTER III The Nativity and Childhood of Sri Meher Babaji. (I) " One of the few, the immortal names, That were not born to die".

(II) " But to the hero, when his sword Has won the battle for the free, They voice sounds like a prophet's word." Light is light though the blind man see it not.

1933] THE NATIVITY AND CHILDHOOD OF SRI MEHER BABAJI 5

(III) "Spirituality growing here shall cause sprirituality to grow ali the world over. Even if the crown of spirituality may not be India's, nay, may go elsewhem, those who work for her to-day will be coatent that somewhere there will rise a spiritual Teacher before whom all the world shall bow in homage." (IV) " Only a Perfect Master, who is the veritable incarnation of Divinity, can awaken in the individual the fire of Divine Love, which consumes in its flames the lesser desires of the body, mind and world, all of which must be completely relinquished before Perfection can be realized." One of the most interesting cities of India is Poona, which is about 120 miles south-east of Bombay. Every student of Indian history knows what part this celebrated capital of the Peshwas- Mahratta Ministers and rulersplayed in Mahratta history. It is now the military headquarters of the Deccan and the seat of the Bombay Government during the hot season. Though it is smaller than Bombay it has larger and nicer parks and gardens than the present capital. It was here that Her Holiness Sri Sadguru Babajan, our Master's Guru, spent her last days and attained Samadhi. It was here that our dear Master was born in the David Sassoon hospital. It is near the railway station covering a very large area. There are a number of buildings in it built in Gothic style. One of the bui.dlngs is reserved for ladies who go there for confinement, and it is in charge of very able obstetricians and skilful . nurses. It was in this block that Mataji Shirinbanoo gave birth to a child at 5 o'clock in the morning of 25th of February 1894. Sheheriarji named it Merwan, which was subsequently curtailed into Meher, A few hours before this child was born, the mother dreamed a very interesting dream. She saw a magnificent big procession passing 'along and was pleased. She woke up and immediately told her mother Mrs. Gulbai Darab Irani what she saw in her dream. The maternal grandm ÂˇÂˇther was overjoyed and said " my dear daughter, you are very fortunate. You will give birth to a son who will become world-famous. He will be worshipped, and such grand processions w ill be formed in his honour." This interesting child was called Meher. Evetl in the school registers the name entered was Meher. From time immemorial, great souls have been incarnating in this world when vice is in the ascendant in order to give a spiritual push. It is foolish therefore to think that such saviours are born accidentally. There can be no doubt that Sri Meher was born now for the benefit of i\Jankind at a time when the message of Love is needed. Will the world take advantage of His Presence? Great astrologers examined the ' horoscope of this Divine Child and predicted that He would be a . great spiritual Teacher. The Astrologers Messrs Patience is a plaster for all sores.

THE MEHER GAZETTE

[1933

Ganapathishankar, Naraharishanker Bhat, Nambhai Manishankar, and ShankarRao Ramachendra, in an article which they contributed to the October-Novem. ber 1927 number of the leading vernacular society magazine of Bombay, the "Hindi Graphic," have stated that it is not at all surpri sing that Sri B aba has become God-realized, and that the position and conjunction of His stars are such that even princes w ill serve Him. Another Astrologer Mr. Ardeshir N. Billimoria, who is the editor of" Cherag," a leading Vernacular Occult Magazine wrote about Sri Meher's horoscope. According to him, as Aquarius rose with Venus in the first house the child would be handsome and a lover of mankind: the position of Saturn showed ocoult tendencies: as Sun. the lord of the seventh house, is in square with Neptune and as Moon is in square with Jupiter, the child would lead a s trict ee l ibate life : Mars, the lord of the third and tenth houses and ex alted in the eleventh, indi cated brilliant success and everl as ting fame: Mercury, the lo rd of the fifth and eighth houses, though debilitated in the second, being Âˇin t he astral sig n Pi sces and in good aspect with Jupiter, gave birth tu the intuition of Sri Meher and impelled him to dive deep into philosophy and to take a broad view of religion! and Jupiter in Tourus made Him a s piritual worker. . A well-known European palmis t read the palms of Sri Meher for an hour w hen He was fifteen years of age and predicted that He would be~ome the greatest philosopher of the age. All this is interesting only to show that people hailed Him as a Saviour even when He was in His teens. Dastur-Meher road in Poona leads to a bye-path, through which lies the passage t o a lane, which is known as the Butler Moholla, which is within the limits of Poona Cantonment. Two of the houses in that lane, bearing municipal Nos. 816 and 765, belonged to Sheheria rji, the revered father of our Master. He purchased No. 8 16 about thirty-five years ago, when it was in a dilapidated sta te, and got it thoroughly repaired. It was in this decent house that Sri Meher passed His childhood, except for two years when He was in a flat in the famous Bhagwandas Chaw!, which is situated near Char Bavri, Malcome Tank. House No. 765 was purchased by His father in 1919 and He lived in it with His family since 1920. It is more roomy and better ventilated than the other house, which has been occupied by tenants since that year. The childhood of Sri Meher was happy. When He was a baby, about eleven months old, his mother happened to see Him play with a big Cobra in the compound of the house. It had entwined itself round the child's body! Mother Shirinbanoo was frightened out of her wits and began to scream. The family members and neighbours came to the spot, but the Cobra had disappeared without harming the child. All were of one opinion that this incident augured well for the future of the child. The mothers' fright now turned into joy, and she celebrated the day with great eclat. Child Meher was very active and somewhat mischievous. He was very happy in his parents-a saintly father and a mother of remarkable firmness of character. It was truly said that the mother is the supreme shaper of life and destiny. Love is the great creative principle, and Mother is Love. Love will heal all ills, for it is harmony. Fortune gives her hand to a bold man.

1933]

POEMS

Where there is a good mother there is peace and happiness. Such a moth er is our Master's mother. He basked in the sunshine of such Love. It is no wonder therefore that He is all Love to-day. The late Dr. Besant mos t emphatically aad truly said "Home influence is an important factor in moulding the character of a child." Asks Marden ''What chance has a child to lead a noble life when all hi s first impressiona bl e years are saturated with the suggestion of e vil, when jealousy and hatred, reven ge, quarrelling and bickering, all that is low and degrading, fill his ears and eyes?" Then says he "contrast such a child with one that is brought up in an atmosphere of purity, refinement, and culture, and whose mind is always filled with noble, uplifting suggestions of the true, the beautiful, and the lovely .... .. ... . ... .. One mind is trained upward towards the light, the other downward towards darkness." India will become great again when her daughters beco11 .e great like their Aryan sisters of old. Mother Shirinbanoo was a n idea l Mother. Both father and mother did all they could in shaping the character of their Divine Child. The problem of the c hild is the problem of the race, and to waste the life of the child is to waste the raw material of the state. It was why Lord Jesus said "suffer little children to come unto me, for of such is the kingdom of He, ven." Shall we then follow the example of our Master's parents and make our homes heavens. Till that is done a ll etlorts in th e direction of any reform will be in vain. "Childhood often holds a truth with its feeble fingers , which the grasp of manhood cannot retain - which it is the pride of utmost age to recover" sa id Ruskin. In his 'God the Invisible King' G. Wells says "Yet children are sometimes very near to God. Creative passion stirs in their play. At times they display a divine simplicity." Such a child was Meher. Amidst excellent environments, under -the careful guidance of loving and capable parents, child Meher, the divine child, spent His childhood attrac ting everyone to Him even as the flowers attract the buzzing bees. His childhood tells us all. "To see a world in a gra in of sand, And a heaven in a wild flower, Hold infinity in the palm of your hand, And eternity in an hour-"

POEMS (I )

To Baba. 0 Thou who earnest like a wind from the far corners of the earth, Sweeping all before TheeInevitable, Invincible, Love is of all stimulants the most powerful.

THE MEHER GAZETTE

[1933

Eternal in Power, Glorious in Beauty, Radiant in LoveCome-Come ! Break down the barriers between Thyself and me ! Burn away the dross! Purify me . . . I will leap into the flames oi Thy Love And, like the Phcenix, rise again from the ashes of my old self, Reborn, Renewed, As eternal in Power, As glorious i'n Beauty, As Radiant in Love As Thou! By Jo: Meherashram (America)

(2)

THRICE-BLEST To Shree Sadguru Meher Baba. I have hear.k ened to the voice of the Beloved. He hath Jed me through the gardens of. delight. I have gazed into the heart of the Beloved. H e hath stilled my mind with rapture. He hath filled my soul with bliss, 1 have rested rn the arms of the Beloved: He hath freed me from all yesterdays. Add all to-morrows. Only His eterpal p~;esence shines. Within me and in all. Malcolm Schloss Meherashram (America}

NEWS ABOUT THE HOLY MASTER. (FROM BRO. F.

DADACHANJI).

[N.B, For some reasons the Master did :oot go to Ameroca. Ed.] 1 â&#x20AC;˘Âˇ We arrived in Venice on the 6th (October), left it on the 7th for London.

Enroute a visit to Paris was arranged, and Baba saw about fifty people i.n He who sows brambles must not go barefoot.

1933]

NEWS ABOUT THE HOLY MASTER

three hours. And the moment He set foot in London, news agent~ and reporters from various papers surrounded the house and tried to get in for an interview. And in spite of every one of them distinctly told and given to understand that this was a strictly Private visit and He wished to see none of the paper people, one or two got in and had something or other published in papers for the first three days . . . . . "During this week of stay in London Sri Baba saw several people, and some very fine contacts were established. He is leaving London day after toÂˇ morrow (Sunday 22nd) for Spain, where He stays for a week, and then leaves Immediately by the P.&O. boat 'Viceroy of India' from Marseilles on the 2nd arriving Bombay 13th November. ...... . . "He has Jormed a definite plan for future work in the \Vest and in the East .... " He was cordially invited by one of the well-known artists in London to pose for him, and a beautiful picture of Baba was taken in two sittings of less than an hour each time". A strong committee has been formed in England (The circle Editorial committee) for propaganda work. The central office is in London.

(II) Just as we go to the press we receive a wire from Nasik informing us of the safe arrival of Sri Babaji and party. vVe give them a hearty welcome. The wire runs thus: "Babaji sends blessings. Letter follows ... ... . .... . .. .".

FORTY GOLDEN PRECEPTS of

Swami Sivanandji. (For students of Yoga)

1. You should stick to one place for meditation for a period of 8 or 12 years (one tap period). These five places are suitable for a good contemplative life. (1} Swarg Ashram, Rishikesh (2) Rishikesh (3) Uttarkashi (4) Kankal (5) Gangotri. You must never enter the plains at any cost. 2. You should not keep company with worldly minded house-holders. Mind has got the power to imitate. You will have a quick downfall. What you have gained in 8 years you will lose in 8 seconds or 8 minutes. They will tr.y to pull you down. 3. Poison kills this body only. in several births. Hate lust.

Lust enters the astral body and kills you

A hammer of gold won't break heaven's gate.

THE MEHER GAZETTE

[1933

4. You should read only those books prescribed for you by your .Master. He knows your temperament and he will select the particular path for you. 5. Just as a young girl is not allowed to run hither and thither, you are not allowed to run to various persons till you are firmly established in your path and moulded properly. Othe wise you will lose the spiritual benefits. Other people will poison your mind and put you in a dilemma. 6. You should lead a simple but hard and laborious life. You must shun entirely comforts, luxury, and the desire for comfort-seeking. Eat simple food. Wear simple clothing. You must become an embodiment of Vedas and Virtues. You must lead an extmplary life. "Plain living and high thinking" must be your motto. You must rejoice in suffering and destitution. Live on Madhukari hiksha, most independent form of living. Eat three things only daily. Have 4 pieces of cloth only. 7. You must open your heart freely to your Master. frank and candid. Otherwise you will not be benefited.

You must be very

8. You must give up the self asserting rajasic vehemence, vanity and arrogance. You must love and respect everybody and prostrate before all. There is antar atrnalt in all. Be humble. 9. You must carry out his orders with faith and prem . him implicitly. You must be wet with Bbakti.

You must obey

10. You must give up the dangerous habit of constant self-justification with falsity of speech and dissimulation. (To be continued)

PRACTICAL LESSONS IN YOGA. (BY SWAMI SRI SIVANANPJI)

(Continued) 8. Bhakti yoga is the path of devotion or the path of affection, that is suitable for people of devotional temperament in whom the love element preponderates. Ladies are fit for this Bhakti Marga (Marga in sanscrit means way) because affection predominates in them9. Raja yoga is suitable for men of mystic temperament. of getting siddhis {powers}. They can take up this path.

Some are fond

10. Gnana yoga is the path of Vedanta. Men of rational temperament, with reasoning powers, strong individuality, with power and bold understanding . can take up this path. 11. A vast majority of persons is suited to take up Bhakti yoga only. Conceit in weakest bodies strongest works (Hamlet).

1933]

PRACTICAL LESSONS IN YOGA

12. Generally there is a mixture of devotional and intellectual temperaments in all men. 13. Some are purely devotional.

Some are purely intellectual.

Karma yoga 14. One can reali ze through selfless Karmayoga also. purifies the mind (Chitta suddhi) and prepares the aspirants for Gnana yoga, People of acti, e temperament should take up Karma yoga.

15. Bhakti also is classified as mental Karma. It comes under Karma yoga. 16. Raja ~ oga is also a form of Bhakti yoga. In Bhakti yoga the devotee makes absolute and unreserved self-surrender. A Haja yogi has subtle egoi sm. The Bhakta depends upon the Lord. He is extremely humble. A Raja yogi exerts, asserts. He is of a stcatantra type (independent).

17. Bhakti yoga and Gnana yoga are not incompatibles like acids and alkalis. yoga,

One can combine ananya Bhakti (one pointed llevotion) with Gnana

18. The fruit of Bhakti yoga is Gnana. Highest love (Para Bhakti) and Gnana are one. Perfect knowledge is love. Perfect love is knowledg=. 19. Sree Shankar, Adwaita [{etâ&#x20AC;˘ala Gnani was a great Bhakta of Lon! Hari, Hara and Devi. 20. Gnana Deva of Alandi, Poona, a great yogi of late, was a Bhakta of Lord Krishna. 21. Sree Rama Krishna Paramahamsa worshipped Kali and got Gnana through Swami Totapuri, his advaita guru. 22. Lord Chaitama (G::1uranga Maha Prabhu) of Bengal was a fin , Adwaita Vedanta scholar, and yet he danced in streets and market places, singing Hari'<> names. 23. Appayya Dikshit, a famr.us Gnan"i of Adaipalap1, North Arcot District, author of Siddhanta lesha and various other Vedantic books, was a devotee of Lord Shiva. 24. It behoves therefore that Bhakti can be combined with much advantage with Gll!ma. 25. R'lja yoga aims at controlling all thought waves or mental modifications. 26. Tht: second sutra in yoga Darshan of Patanjali Maharishi. in the first Chapter Samadhi pada is "Yogas Chitta Vrithi Nirodha ", which means "Yoga is the restraint of the mental modifications". This is the definition of Raja yoga according to Patanjali Maharishi. 27. This is one kind of classification of yoga (Karma, U pasana, Raja yoga and Gnana) Some omit Raja yoga and say Karma, Upasana, Gnana. This is Yoga triya (Three fold yoga) Upasana ts Bhallti. Good name in man and woman is the immediate jewel of their souls (Othello).

THE MEHER GAZETTE

[1933

28. Another classification is Mantra yoga, Laya yoga, Hatha yoga, and Raja yoga. 29. Mantra yoga is recitation of Mantras as "Om Namah Sivaya" of Lord Siva, "Om Namo Narayanaya" of Lord Vishnu. Gal atri etc. 30. Laya yoga is Kundalini yoga, Nada anusandhana (concentration on Anahat souuds of heart) is also LayaYoga. Laya means dissolution. The mind is dissolved in God just as a lump of ice is dissolved in a tumbler of soda. 31. Hatha yoga relates to the restraint of brt!ath (Pranayama), asans, bandhas, mudras etc. Ha and ta means the union of Sun and Moon, union of Prana and Apana Vayus. Hatha means any obstinate practice till the object or end is achieved. \Ne say generally in common parlance "He does hatha" That means 'Âˇ He is very obstinate". Hatha is sticking to some spiritual practises. Mowna (vow of silence), Trataka (steady gazing), crystal gazing, standing on one leg (a kind of tapas) etc, etc, are all Hatha practices. 32. Hatha yoga is not separate from Raja yoga. to take up Raja yoga.

It prepares the student

33. Hatha yoga is concerned with the breath (Prana) and the physical body. It purifies the Pranamaya Kosa (vital sheath) and the yoga nadis (nerves)-(Vivaras-Channels). It helps the steadying of the mind (Chitta ekagrata). 34. Raja yoga concerns with the mind and its purification and control. Hence it is called 'Raja yoga'-King of yogas. (To be continued)

HOW PRAYER WINS. (BRO. P.M. HARI, PALGHAT.)

The efficacy of prayer is perhaps undoubted, but how it acts is still a puzzle. A close observation of prayer and its results, however, reveals something of the secrets of its operation. Every thought, word and deed of man aHect two worlds at once, one internal and another external to the individual. It acts on the mind of man and also on the world about him. The extent of the change it produces in the two spheres is, more or less, dependent upon the power of the mental exertion. Prayer is often a strong wish solemnly expressed, and is generally one of the most powerful of mental activities. The mind of a man at prayer is re-inforced by his faith in the Supreme Spirit. Hence prayer largely influences the psychology of man and also the world around him. Human mind is commonly a perplexing medley, and in times of distress it becomes inexpressibly chaotic and feeble. But prayer restores the mental In every work begin and end with God.

1933]

HOW PRAYER WINS

equilibrium of man and strengthens his will. The solemnity of prayer brings great calmness and vigour of mind, and the intensity of the desire coupled with the zea.'l in prayer leads to a : concentration of the mind on the object of prayer. This state of mind enables the person praying to call up the forces of ·his inner world, commonly known as the sub-conscious mind, and make them available for use to the will and oonscioilsness. Prayer changes the attitude and temperament of the man and gives his mind a new orientation. Calmness and concentration of mind clarify and quicken' the intellect, suggest new means of attaining the object in view, and also add a new impetus to work in the direction. To a clear and sharp· mind new vistas open out every where. And the appreciation of man's oneness with the cosmic spirit CfLUSed by prayer imparts to him courage and freedom to pursue the path of life. So the man who earnestly prays finds new ways and easy methods of reaching his end. Prayer also strikes the external world with the spiritual force that emanites from the devotion of the man and his strength of purpose, and paves the way for him. The world of a man is formed for him by his own thoughts as well as by those of others as modified by his own. Good and loving thoughts make a happy and friendly world, while evil ones make a wicked and inimical one. The prayers of a man make the world's disposition to him such as to facilitate his progress and success. The forces of the world become friendly to h:irrt and co-operate with him for the accompiishment of his object. Some time ago I was engaged to defend a man accused of arson before the cout of •sessions. It was a singularly forbidding appointment even at the start. But the entreaties of the friends of the prisoner and the helpless condi1ion of the man moved me to accept the job. But when I undertook the work little did I imagine that I would be placed in the pr~dicament in which I found myself before the trial court. At the gates of the court the freinds of my poor client deserted him. The accused was in remand. He .had practically no witnesses, no evidence to prove his innocence. The erstwhile supporters of the man, in spite of their large promises, failed to get · rrie even copies of the records in the case. I was left to fight for the freedom of my client with a blank bri~f and an omnibds authority to do anything necessary for the 'accused. When the court sat the Public Prosecutor opened his case beautifully marshelling his facts and showing how he proposed to substanti~te tl~eni. At the close of his speech I realized the precariousness of my position and my cause. I was iifa quandary. I felt that it was not the prisoner but I who'.was on liis tri'al. Th~ question of getting off the accused apart, could I even a'Cquit rriyself'cteditably? I was in an unenviable position. But I plucked up courage and even whlle sitting at the bar I shut my eyes for a few minutes and ca•lied out to Gotllmy thert only refuge-with all my heart, to help me out of the situation.

(To be Continued.)

lie who ser\res <S-od is flie~ true wise m'ari.

THE MEHER GAZETTE

[1933

Editorial! One of my learned brothers · invites attention to the sentence . "may this Universal religion spread far and wide under the guidance of Sri Meher Babaji" written in connect inn with the 'Gita brotherhood' on page 12 of the last issue of this Journal, and says " I would have much preferred if it were said, ' May the true teachings of Bhagavat Gita ............ ' because other religions like Christianity, Islam etc. are also universal, and I don't think that under Shri Me her .Baba's guidance, any one particular religion is going to spread far and wide." I quite appreciate the force of these remarks and I thank my brother for drawing my attention to the observation in question. Every religion bereft of the non-essentials is Univer~al. In this sense Christianity and Islam are Universal religions. All the universal religions were established by A\· atar~ at different periods of the World's evolution in different places. Just as the Bible, the Koran and other scriptures contain the principles of Universal religion, the Bhagavat .Gita also contains thooe principles. Sorrie ofour Hindu brothers of different castes and creeds have begun to study thm;e principles contained in the Gita. And it is their prayer that those principles may spread far and wide under the guidance of Sri Babaji. It is in this, and not in a sectarian sense that the sentence was written. It is clear that the purpose of Sri Babaji " is not to establish a new creed or another organisation; it is to revitalize all religions and cults and bring them together like beads on one string." I a~sure every one that this journal will never become communal or, sectarian in its tone ..

Editorial2 We congratulate Bro. A. K. Abdulla (Ramjoo) on his · having successfully compiled the Philosophy and Teachings of our dear Master into a handy volume. In· it are added interesting anJ instructive Questions and Answers and a biographical chronology (Chapters VI and VII). The book is priced 12 anna.s and is published by Rustom K. Sarosh Irani of Nasik. This interesting book contains seven chapters. It deals with God, religion and creation. The subjects of Evolution and Re-incarnation are explained in a very lucid manner. The First Chapter gives us the definition of God. It explains Paramatman or Allah, Iswar or KhaUk, · Jivatrnan or Makhlook, Sivatman or Sadguru or Kutub. It winds up by saying that it is the same One Paramatman who is playing the.diHerent parts of the Almighty, lswar, Jivatman, and Sivatman. The Second Chapter explains God-realizatio.n as actual union with God, which is the highest divine knowledge and experience that comes by and through Love. It also clearly explains the several mystical journeys which the JivatWords instruct, but examples persuade effectually.

1933]

EDITORIAL

man has to underta!,e for attaining the Goal. The third Chapter clearly explains Divine Love. The Fourth Chapter under the Caption 'Practical Mysticism' explains Gnana Yoga, Bakthi Yoga and Karma Yoga. The Master says "H.eally speaking, in order to realize God or to gain the Native state, from which everything emerges, every individual has got to work out his or her own salvation and for the matter of that, everybody should follow the creed of his own conscience, and choose and stick to that part which best suits his spiritual tendency, his mental attitude, his physical aptitude and his external surroundings and circumstances. It is not the way but the will that counts. Any religion, method, system or practice within the sphere of reason and intellect if followed in the right spirit can lead one to the real path which is above reason and intellect, and which ieacls one to the Ultimate Goal of humanity, viz., God-realization." He also says "One should live in the world, perform all legitimate duties, and yet feel mentally detached from everything. One should be in the world, yet not of it." The Bhagavat Gita expresses the same thing thus: "He who acts without attachment, resigning what he does to Brahman, is not affected byÂˇevil, as a lotus-leaf by water" (Chap, V. 10), and again "He by whom the world is not. afflicted and who cannot be agitated t>y the world, freed from joy, envy, fear and anxiety, he is clear to Me." Our Master says "The shortest and easiest way towards God-realization is that of the seeker who has the good fortune to be accepted as a disciple by a Perfect Master." Chapter V deals with Evolution and Creation. All these difficult subjects are so beautifully interwoven that the whole reads as a very interesting harmonious narrative. In Chapter VI we have 'Questions and Answers '-put to the Master and His answers. They are very interesting. I shall give here a few samples. 1. Q.- The orthodox say you are a bad man, that you ruin young boys by getting them to live in caves and let birds attack them. [A.-Dear souls, they don't understand. do it.]

I have my work to do and I will

2. Q.-Are yon a Mahatma ? [A. - -What is a Mahatma? You know it, I know.]

I !mow the Truth.

You live in London

3. Q.-Are you divine ? 4. Q.- Have you solved the problem of evil ? 5. Q.-What is your secret? 6. Q.-\Vhat god do you believe in? 7. Q.- They say that woman is a drag on man in his attainment of divine grace. Crosses are ladders that do lead up to heaven.

THE MEHER GAZETTE

[1933

[A.-.Ah, no. Woman can play an important part in the development of divine grace. She is Man's equal ............ ] 8. Q.-What is the theory of the manifestation of an Avatar ? 9. Q.-Why does He keep changing His plans, and postponing His promises of healing? Earnest students of spirituality should study this very interesting book. "Love and Service," says dear Babaji, is the line of His work. May the true sons of the Master do His work. In Chapter VII is given a biographical sketch of Sri Baba in Chronologieal order. His several tours throughout the world are accurately described. The world will be interested to know that this is the ninth year that He has been observing silence.

MEHER ASRAMAM. Saidapet : Madras. 1. Some earnest spiritual aspirants go to the Asramam regularly and meditate in that quiet place, 2. Members of Meher League from Madras and other places assemble at 8 a.m. in the Asramam on the lst Sunday of every month and spend an hour in prayer and meditation. 3. The Gita class is held in a temple in Choolai (Madras) as the members find this central place convenient. Bro. C. V. H.amanujacharlu distributes rice to poor people in the Asramam. 5. The power in this Asramam--sp;ritual retreat--is strong and may be utilized by earnest spiritual aspirants.

ISAVASYA UPANISHAD. (Continued) 12th Mantra:

" Those who worship only Asambhuti (opposite of Sambhuti =Brahman, the cause of all that is), i.e., our body, matter, which is perishable, enter blind darkness. Those who are devoted to Brahman alone enter into a grearer darkness." Different commentators interpret the word "Sambhuti" and "Asambhuti" in different ways. Some translate 'Sambhuti' into' the manifested Hiranya garbha,' and' Asambhuti' into' Unmanifested' i.e. 'Prakriti or Maya.' This mantra emphasises the importance of understanding both the secret of our body Out of debt, out of deadly poison.

193ÂŁ]

ISAVASYA ;UPANISHAD

(matter) and Brah.man. One without the other may land us in difficulties. As our body is really a temple, in which God lives, its importance cannot be overstated. Neglecting our body it is not at all easy to meditate on Brahman. These ideas are expressed very clearly in the Gita (Ch. 12, Sl. 5 : Ch. 17, Sl. 5 and 6).

13th mantra. "They say that one result is produced by fixing our mind on Brahman, and that another result is produced by fixing our mind on our body-matter. Thus have we heard from the wise who explained the matter to us."

14th mantra. "He who knows both Brahman and perishable matter (our body) together, crosses death by understanding the secret of our body, and attains amritam, (i.e.), immortality by understanding Brahman. In my humble opinion it is unnecessary to say that the word Sambhutam is an apheresis of asambhuti. The meaning I have given makes the mantra clear If one understands the secret of this body he will have crossed death. He will then become a disembodied soul. If he understands Brahman, having crossed death he will become identified with Brahthan (i.e.) will enjoy Divine Peace, Immortality.

15th mantra. Oh Pusan (Brahman), the face of truth is hidden by gold (golden vessel= matter, prakriti). That, pray open, so that the Jivatma (I), which is devoted to truth, may realze it. The meaning is clear. "Oh supreme Lord. I pray that you may remo\'e all the worldly obstacles that lie on the path of realization." Unless we fix our mind on him and have his grace, realization is not possible. It is God in us that can remove what is not-God in us.

16th mantra. Oh Pusan (protector of the world), Lok Rishi, Yama (Controller) Surya (One who is the life and light of the universe), Prajapatya (Ruler in the hearts of all) remove all the (terrible) rays (that prevent us from knowing the truth). Collect thy light (Tejas, which is necessary for me to see you). May I see thy most auspicious form. Indeed .that Purusha I am. To my mind this is a very important and useful mantra. Rasmi11 mean rays -the intellect-the head. Tejas means the bright appearance, love, beauty: This is the heart. Those who have read the eleventh chapter of the Gita will remember that Arjuna saw "the terrific form" (ghoram rupam), and then with gladdened heart (prita manaha) saw the beautiful gentle form (Soumya Vapuhu) . . In the mantra A fool and his money are soon parte<;i.

THE MEHER GAZETTE

[1933

the 'dhira ' says " I ha1Âˇe seen the head ; let me see the heart. Soham i.e., I have the head and heart. Realization is possible only for a person who has develop. d both head arid heart. 17th n1antra.

Oh Intelligence (Mind), remember Om (Brahman), and the past deeds: Oh Intelligence, remember, remember, the past deeds (Nishkama karmas). The breath (the vital spark) will become the immortal Prana and then this body wiil be reduced to ashes. This mantra clearly says that it is only by doing good (Nishkama) karma that immortality can be obtained. The body is only the temple of Prana: the one is perishable and the other enjoys immortality as the result of Nishkama karma. 1Rth mantra.

Oh God (agni connotes God), guide us by the right path so that we may reali ze You, our wealth (H.aye). Oh God, thou art the repository of all wisdom. Remove the obstructive sin from us. We offer our many namas-karams to thee. The words " Nama Ookti" are significant. The idea of I-ness (rna) must disappear. That is the root cause of sin. By wisdom one can go on the Path avoiding all sin. Let us therefore appeal to Him who is the repository of all wisdom. He is Na- Ma (absence of 1-ness).

THE LADIES' PAGE. 1. What is the type of edu cation which will make our Hindu sisters ideal Indian women ? It should be such as would build up women of the ancient Aryan type. 2. I have stated that women may wish to be Brahmacharinis (celibates) or to lead a married life. 3. The former may be given the same education as is given to boys, and they must serve the world as teachers and nurses without any idea of monetary gain. "You find in ancient India that there existed a class of women who did not enter into the marriage relation. They were called by the specific name of Brahmavadinis, teachers of the Vedas!' Let such learned sisters spread far and wide education among their brothers and sisters in India. There is no objection to their being educated in Universities intended for boys. 4. It is submitted that the best system of education for our other girls (who wish to lead a married life) is the one suggested by the veteran educationist, our late lamented Mother Dr. Besant. I shall adopt as far as possible her :language. Pride goes before, and shame follows after.

1933]

THE LADIES' PAGE

5. Indian patriots and educational authorities must found Universities for girls where they could be trained along suitable lines. It is a crime for which they will be solely answerable to God on the day of reckoning to make our girls pass through the crucible of our present Universities. 6. What ought to be the education for girls ? (i) It should be free from start to finish. (ii) The elements of the ordinary vernacular education must be given to them, with a knowledge of Sanscrit and its literature so that they may be able to read of the great ideals of womanhood aud desire to produce those in their own lives. (N.B.-Knowledge of Sanscrit is absolutely nece.ssary. No system of education for Hindu girls will produce good results if Sanscrit is not in the cumculum of studies. This must be clearly understood by those who wish to make experiments in education). (iii) Introduce the knowledge of the English tongue. By doing that, you would bring our sisters into touch with the lines of thought along which their husbands and their sons are travelling. Then they would know something of modern iife, and they would be able to appreciate better the conditions amidst which their husbanus have to live and work. (iv) Give them education scienfific in character.

She should

taught. (1) f3) (5) (7) (9)

Hygiene, Domestic science and Eugenics, Nutrition, Algebra, Astronomy, Metallurgy and Chemistry (Dhatuvada),

(2) (4) (5) (8) ( 10)

Physiology, Arithmetic, Geometry, Physics, Medicine.

Some of the arts mentioned in Vatsayana which are suitable to modern times : viz. : (1) Music. (2) Alekhya or Painting. (3) Decoratipg houses, etc. ( 4) Malya grathana Vikalpa (making garlands). (5) Gandhayukti (art of perfumery). (6) Vichitra Saka Yusha Bhakshya, Kriya (art of preparing. food etc.) (7) Needle work. (8) Recitation of verses. (9) Rattan and Bamboo work. - (10) . Spinning and weaving. --'---

A life ill spent makes a sad old age.

THE MEHER ·GAZETTE

[19.33

(In Chandragupta's time there was a special department of state which supervi sed spinning and weaving. It gave prizes for good workmanship). ( 11) Carpentry. (12) Botany (Vrikshayur Veda). (13) Maniragakara Gnanam (science relating to working of mines• diamonds etc.) (14) Playing of chess and other interesting games. (15) Vyayamaki gnana m (Physical exercise). and wrestling.

This included swimming

N.B. - The arts of warfare and breaking animals (Vinayaki gnanam} were encouraged in ancient India. King Chandragupta had a body guar d of armed women who were trustworthy, highly paid, and ranl<ed as high officials of the state.

V. Unsectarian UniversaT religious education. All this will be useless if child- motherhood should be aflowed to disgrace Indian life. Let us not commit crimes in the name of so caTied religion.

THE HARIJAN PAGE• . 1

Ravi Das, the Chamar saint, was born in the beginning of the fifteenth century in Oudh (Hindusthan). He was one of the products of the Vaishnava reformation inaugurated by Ramanand and Kabir Das. About him says H.H. Wilson. "\Vhatever we may think of their (legend's) veracity, their subject matter and tenor, representing a·n indtvidual of the most abject claS'San absolute out caste in Hindu estimation - as a teacher and saint, is not without interest and instruction." The poor parent!5' of our saint were chamars or workers in hides. Even from his youth he was of a very devout disposition. He would pray repeating Sri Vaishnu's name while engaged m tanning hides. WHatever he rould save he would divide among bhaktas. Tradition says that when our saint was in great distress Sri Vishnu in the guise of a Vaishnava appeared before him and offered a philosopher's stone and that it was not accepted . Sri Vishnu gave him gold, which he ·uti]jsed for building a temple and himself became the priest. The Brahmins complained' against him to the king. He was willing to hand over the temple to the Btahmins, but he was allOwed to mi1iister i;n the temple by the king. Jhali, the Rani of Chitor, was one of his devoted disciples. The brahmins expressed their displeasure at the Rani being a disciple of a Chamar. They were taught a lesson by Him who knows the truth. They were invited to a Where God is, there nothing is wanting.

1933]

THE HARIJAN PAGE

public feast, and as they were taking their meaL. they saw a chamar-Ravi Das, himself, between every pair of them ! All were surprised at the devotion and humility of our saint. His name is a household word in Hindustan. Is it right to keep the descendants of Sri Ravi Das in bondage? II

Kurathazhvan, the great saint, went to the river Kaveri (Srirangam). On the river-side a low-caste woman had filled her pots with water, but there was no one near to help them to her head- Our Saint, though belonging to a high caste, went and helped her. (Bhagavad-Vishayam of Saint Parankusa alias Nammazhvar-Book iv p. 1960.)

III On one occasion Bhattar was informed b)' some persons of the death of Dasar, a low-caste bhakta thus: "He breathed away to the other world." The Saint chid them and said, "Y e should h:we said ' He bid farewell here to go and join the service of the celestial hosts'." When pious men leave this mortal frame, caste is of no account.

THE CHILDREN'S PAGE. 1. Lord Jesus Chirst blessed little childn:!ri saying "suffer the little children to come unto me: forbid them not: for to such belongeth the Kingdom of God. Verily I say unto you, w '10soever shall not receive the Kingdom of God as a little child, he shall in no wise enter therein." And he took them in His arms, and blessed them laying his hands upon them.

2. "Know you what · ·n i~to' be a _child'? It is to be something very different from the man of to-day. It is to hrwe a spirit yet streaming from. the waters of the baptism: it is to believe in love, to believe in loveliness, to believe in belief: it is to be so little that the elves can reach to whisper in your ear: it is to turn pumpkins into coaches, and mice into horses, lo·~~mes~ into lojti11ess and 11othing i11to everything, for each child has its fairy Godinother in its own soul: it is to live ·in a nutshell and to count yourself the King of infinite sp ,ce," The italics are mine (The works of Francis Thompson Vol. 3 pp 708. .

)

3. "In England and \Vales, it is the practice medically to inspect every child three times during his school life. First, when the child is admitted to the school, say at the age of 5 or 6: the second inspection takes place between the ages of 8 and 9 years: while the £nal inspection is the time when the children are about to leave the elementray school. There areabout six million children in average attendance in the English and Wales public elementary schools. A rolling stone gathers no moss.

THE MEHER GAZETTE

[1933

For the purpose of inspection a school Medical service is in existence, consisting of about 1257 medical officers. Of those 103 are women doctors, but only 88 of the total number are whole-time public officers. There are 144 ophthalmic surgeons, 35 aural surgeons, 29 x-ray operators, and 20 anaesthetists. It is to be noted, of course, that there is often one medical officer for a considerable number of schools. An important branch of the service is that of the school nurses. Of these there are at present 1484 of whom 996 are whole-time public officers. These school nurses have, in addition to their attendance at the school and at the school clinic the very important function of 'following up' the various cases which need treatment. It is frequently necessary to provide special treatment at home as well as at school, and it is the duty of the school nurse to visit the homes of the children concerned and to a-sist in providing the nee .ssary treatment. In the town of Sheffield, for example, the school nurses paid over 7000 vis!ts to the homes of the children during the year 1915 and made nearly 80,000 examinations of children in school under the" Sheffield Cleanlines3 Scheme." \\'hen will our Indian Educational authorities organise a system of medical inspection like this? We talk much, act very little. 4. The principal causes of malnutrition in children are the absence of

(i) Good food. (ii) Fresh air; and (iii) Rest. My dear children, remember these three important things. Take sufficient nourishing food at stated intervals, avoid crowded, ill-ventilated quarters, and take sufficient rest. These po!nts will be dealt with at length in the next issue.

LIST OF SUBSCRIBERS. MESSRS.

88. 82. 83. 84Âˇ 85. 86. 87. 88. 89. 90. 91.

Daulat Padir, Nasik. F. B. Working Box, Nasik. Ramjoo Abdulla. Nasik. M. C. Shaik, Nasik. Syed Sahib Peerade, Nasik. Khodadad S. Irani, Nasik. N.C. Talati, Nasik. R. B. Kale, Nasik. Khudaram K. Irani, Nasik. T. S. Somasundaram Pillai, Madras. Bl, Kulasekharam Chetty, Ami. Provide for the worst, the best will save itself.

MEHER LEAGUE

1933] 92. 93. 94. 95. 96. 9 7. 98. 99. 100.

H., Lakshminarayana H.au Nayudn, Madras. P. Srinivasulu Nayudu, Madras. S. H.. Gopalakri shnan, N ew l\Tambalam, :\1adras . T. S. Chintamani, l'vladras. K. S. Rangabashyam, Madras. M. Parthasarth y, Madras. C. Seshachalam, Madras. S. Vaidyanatham, Madras. R. E. Desai, China.

MEHER LEAGUE. V.'hen His Holiness Sri Sadguru Meher Babaji graced Saidapet with His Presence the following resolutions, among others, were passed in His immediate presence : - ~ i. That a League called "Meher League" promoting Universal Brotherhood.

be formed with the object of

ii. That all persons, who are aged 15 and above might become members of the League. 111. 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 Meher Babaji viz, Universal Brotherhood.

the message of our Divine Lord

Hi s Holiness Sri Meher Babaji is the patron of the League. President : C.V. Sarnpath Aiyangar, VIce-President: M. Vadivelu Mudaliar Treasurer: C.V. Ramanujacharlu.

..f

Secretaries : Sister V.T. Lakshmi

M.A. L.T. M.R.A .s.

K.S. Srinivasan. (N.H. Those who wish to join Meher League may apply to :-

C. V - Sarnpath Aiyangar, 66, 3rd Cro!iis Road, Sankarapuram, Bangalore City, or V. T. Lakshmi, M.A, L.T., ~l.R.A.s. (same address as above).

The possibilities in our Bodies-Temples- are infinite.

THE MEHER GAZETTE

[1933

MEMBERS OF 'MEHER LEAGUE' .. BROTHERS.

221. 222. 223. 224.

N. Sugandha Hau, Kolhapur. M. D. Shahane, Kolhapur. Sister lndumati Shahane, Kolhapu.r. Sister Shantabai. Parendakar, Kolhapur.

BROTHERS.

225. 226. 227. 228. 229. 230. 231. 232. 233. 234.

Shevade Ramachandra 'Vasudev, Kolhapur. P. D. Dattatrigar, Kolhapur. M. N. Prahhudesai, Kolhapur. M. D. Muzumdar, Kolhapur. K. N. Prabhudesai,: Koihapur. Sitaram Narayan Sevant, Kolhapur. N. Sripadarao Bhonsale, Kolhapur. B. Yashwanthrao Patil, Kolhapur. Bagavan Singh W. Hazari--E. Kandesh. Sister Sarala Karunatake, Kolhapur.

BR01HERS.

235. 236. 237. 238. 239. 240.

Vasanji Ramji-Panchawati, Nasik. Narayan Hari Parendakar, Panchgani. Kri slmaji R. Koshti, Ahmednagar. Ananda Rao G. Deshpando. Anjangan. T. G. Devasthali, Kolhapur. Ramarao N. Ga~kwad, Kolhapur.

N.B.-AII members are requested to inform the Editor of the change of their addressEs, ~f any. Ed.]

OUR EXCHANGE. 1. 2. 3. 4. 5. 6. 7. 8. 9.

The Indian Insurance. Federated India. The Dayalbagh Herald. Saraswati. The Sun Beam. The Message. The Young Builder. The Indian Educator. The Scholar. It is never too late to form habits.

c$> II

JUST PUBLISHED]

~ IIIIJIUIIIIII His Philosophy and Teachings. 'j

(120 pages with a Charming Art illustration) By A. K . Abdulla (Ramjoo)

(Author of ' Sobs and Throbs,)

c$>

J I

c$>

Price 12 annas only, postage extra.

It is a very interes tin g discourse on spirituality dealing with God, Creation and R eli gion. There is a cha pter in it containin g interesting and instructive Questions and Amwers on spiritual and other topics, and another conbining a Chronological biography of the Master Apply immediately to:-

c$>

Bombay: Mr. N . H. Dadachanji, Banu L odge, Main Road, Dadar. Madras: Meher Asramam, Saidapet, (Madras). N as ill

: Mr. Rustom K. -Sarosh Ira ni, Nasik.

Ag ra Road,

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~~~~~~~~~~~~~~ Printed at The Elolar Printing Wnrks. 64, Jeenis Road, Saidapet and Published by C. V. Sampath Aiya.nga).'. the President of Meher L?ague, Meher Asrama.m, Saidapet, (Madras) Editor : C. V. SampRth Aiya.ngar.