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CONTENTS. PAGE SAYINGS OF MASTER MEHER BABA DISAPPOINTMENT AND REMEDY BOYHOOD OF SRI MEHER BABAJI POEMS FORTY GOLDEN PRECEPTS OF SWAMI SRI SIVANANDA OF RISHIKESH PRACTICAL LESSONS IS YOGA BY SWAMY SRI SIVANANDA OF RISHIKESH HOW PRAYER WINS BY BRO. P. M. HARI lSAVASYA UPANISHAD THE LADIES' PAGE THE HARIJAN PAGE T!iE CHILDRENS' PAGE MEHER AsRAM~.M NEWS ABOUT THE HOLY MASTER LIST OF SUBSCRIBERS IVlEHER LEAGUE 11EMBERS OF MEHER LEAGUE

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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

JANUARY- FEBRUARY 1934

No.6

1. Non-attachment to an Hction means that even during the course of the action there should not be the slightest thought that the particular Karma is being performed, nor any desire to be concerned about the result. 2. A Perfect Master is universally non-attached. 3. Although a Sadguru is non-attached . to the Universe, the Universe is certainly attached to Him, the centre of all existence. 4. Serve Him who serves the whole Universe : Obey Him who commands the whole creation: Love Him who is Love itself: Follow Him in every walk of life. 5. The more the attachment to a Sadguru the greater the chances of attaining that perfect state of non-attachment which is nothing but God-realization.

[Questions and Answers: Since printing the first instalment of' Questions and Answers' in the last issue of this journal, all the questions put to and answers given by the Master were printed in a booklet form and is available for a ~mall sum of 6 pence (6 annas) (vide advertisement at the end of the journal). We do not therefore purpose to publish the same questions and answers in thi:; magazine. 'vVe publish hereunder the answer given by the Master to a perscn ' disappointed' in life. Ed.].

DISAPPOINTMENT AND REMEDY. (N .B.-My dear brother Abdulla Ramjop sent me the. following 'lecture' of our Master. He says " I happened to be present at the moment, and so it was possible to take down ail thai He said"), Addressing Himself to X (a devotee) on the afternoon of 15-11-33, Sri Baba said:. Âˇ You-say you don't like to live. You feel tired of this life and this body. Unwelcome thoughts, bad thoughts, disturb you and. ma)l:e you unhappy. But An unpunctual person leads an unti,dy life.

THE MEHER GAZETTE

[1934

life is thoughts, not body. The body is there when you are asleep. You then don't feel the need to end your life. The moment you are awake, you begin to think again. In truth, nobody is satisfied with his lot. Nobody feels completely happy in this world. You know the great position and wealth of XX. Yet when he saw Me, he told Me he was a very unhappy man! Why should you be unhappy?' You are neither too tall, nor too fat. You are quite healthy. You can read, you can write. Think of the poor creatures, the paralysed, the lepers, Âˇand the disabled. The paralytic or the leper knows that he is progressing towards a sure death, and is likely to die in a worse state than he is in. Yet, there arc thousands like these dragging on their days silently. Why not compare your lot with the dumb, illiterate millions in the country? You are most fortunate. You live with and move in the surroundings of a Master. vVhat is there in the Himalayas and the Jungles? Did you not see the picture "Tarzan" depicting the jungle life, full of strife and struggles? In s pite of getting bad thoughts, you do not indulge in bad actions; therefore w nat higher life can you live than ,this? It is good to have bad thoughts so long as you do not interpret them into actions, as thereby you get an opportunity to exercise control. If no thoughts assail you, what is the differencq. between you and the stone which has no thoughts at all ? Cease the mental tension. Train your mind to pass over thoughts. Don't countenance them until such time that you can surrender the mind itself. No one is doing it. When the mind is surrendered, there is no question of happiness or unhappiness. Because of the thoughts the past lives' samskaras (impressions) are spent away. They come and go. Mind them not. It is lil<e the wound-up Alaram clock. It will ring at the appointed time, but only as long as the winding is there. Let it ring and run its course; but take care not to wind it again by indulging into actions. "Still, if you want to die, die in my' Naad' (Infatuation) by getting hold of Me firmly. There is salvation. That is real dying. Worldly death is not the thing. However, nobody has so far 'captured' Me. If one really gets Me, I try to free Myself. But so far I have had no opportunity of freeing Myself. On the contrary, it is I who have been trying to catch hold of you people. " Remember this much that the whole world is nothing but a Zero, and everything connected with it is without sum and substance. Mind is the Universe. Mind is the man, the woman, the beast."

CHAPTER IV Boyhood of Sri Meher Babaji. I " A youth to whom was given So much of earth, so much of heaven."' 11

"Just at the age, 'twixt boy and youth, When thought is speech, and speech is truth." The child is father of the Man. Meher's boyhood was almost Ideal. He was an obedient, dutiful son,. a loving brother,. a true friend, a ktnd and courageThe sensible person broods about nothing.

1934]

CHAPTER IV-BOYHOOD OF SRI MEHER BABAJI

ous boy, a lover of nature, and in a word a faithful servant of God. eYen then He knew Life in its Fulness.

3 In short,

Meher had in him, even as a boy, a high degree of moral principle with intellectual faculties of a high order. His moral characteristics were kindness, generosity, courage both physical and moral, love of Truth, respect for elders, cheerfulness and self-control. He was noted for early rising and punctuality, love of sport and genius for friendship. Each of these moral characteristics deserves to be considered separately, as it is this understanding of Life in its fulness that enabled Him to realize Immortality. The greatest of His moral characteristics was kindness.

I "A kind and gentle heart he had, To comfort friends and foes : The naked every day he clad vVhen he put on his clothes."

II " And life--what is it? when 'tis past, The good, the true alone will last ; And gentle words and kindly deeds Are all parting spirit needs." The cry of the distressed pierced His heart. He spent the pocket-money which He got from His parents in helping the poor. Whatever money he received he distributed among the needy. He knew how best he cculd utilize the money he had. Meher was gentle, humble and courageous. As Carlyle says, valour is the fountain of pity. Meher's courage was as marked as His generosity. Once HPheard His father spt:ak about the probability of witnessing unusual phenomena at nights at the Parsi Tower of Silence, and Meher made up His mind to go there. He w::ts then only twelve years of age. He confided His resolve to one of His dearest friends Mr. Behli ]. Irani, and a~ked him whether he would accompany Him. Behli, after some hesitation, consented to go with Him. Acco .â&#x20AC;˘ dingly one dark night the two friends left their houses at about 11-30 P.M. without a lantern or a stick. The Tower of Silence is situated on the Kondwa Road. Behl i was much perturbed in mind as they were nearing the weird Tower of Silence. Meher told His friend that on no account should they retrace their steps, that they should go straight to the place where the corpses were deposited, and that as soon as they began ascending the flight of stairs of the Tower, they should think only of God. It was then midnight. Behli, who was physically stronger then Meher, became nervous but kept up the pretence of courage. No sooner did they climb half the flight of stairs than they saw from afar an extraordinary person of Brobdingnagian height, with a white robe and long Brooding in secret warps and twists the mind.

THE MEHER GAZETTE

[1934

white beard, standing in front of the main door with his two long hands outstretched as if he diercted them to stop. Behli was scared out of his wits, but Meher was quite unperturbed. Behli remonstrated with him not to proceed farther, but the latter went on. "If you are afraid" said Meher, "Your may go home. For my part, I shall not return· until I finish the adventure," Soon after this conversation Behli did not see any ghastly figure there. He attributed Meher's courage and calmness to his not having seen the weird figure. But when, on the following day, Meher described the apparation in detail, he was ashamed of himself and was surprised at the courage of his friend. The courage exhibited by the English boy who passed a night in the Westminster Ab~ey and carved upon the Coronation Chair, which is used only when the Sovereign was crowned, the following daring messag~ to acquaint the world with his adventure, "I, Peter Abbot, slept in this chair," sinks into insignificance when compared with this midnight adventure of Meher. Another great quality that characterised Meher was his cheerful disposttion. His face was always radiant with smiles. His cheerfulnes kept up, to use the words of Addison, a kind of sunshine in His soul and filled it with a steady and perpetual serenity. His courage was due to his perpetual cheerful· ness. It enabled him to bear up against trials and misfortunes without being overwhelmed by them. It enabled him always to look at the bright side of things. His friends considered him a jolly good follow. His cheerfulness combined with His independence of mind, contributed to the making of Him as a leader of His class· Meher was equally noted for his self-control. He, indeed, could not control his temper as much as his Father, but the occasions on which he made a spectacular display of wrath were few and far between. He could control His passions more easily than His temper. He was a Brahmacharin in the true sense of the word- He avoided the company of girls, but was not at all a woman-hater. Unlike Tolstoy, who was grossly unfair to women, He always held that women could play an important part in the development of divine grace, andthat a woman was man's equal. One of the most commendable habits that Meher formed from his early boyhood was to get up very early in the morning. Benjamin Franklin observed that the morning hour hild gold in its mouth. A proverb says that he w!1o would thrive mu::.t rise at five. Meher used to rise at four O'clock in the morning. After ablutions He used to pray to God in His melodious and spirit-stirring voice, with great devoutness. He loved God. Bunyan has remarked with great truth that in prayer it was better to have a heart without words than words without heart. In the case of Meher, th.ere were both words and heart in His prayers. His was a case of making one's life a prayer. Even in his early days Meher was not superstitious and fanatical. Just as He had no prejudices against any nation, he had no bias against any religion. He was as tolerant as He was devout. He did not go often to fire Temples. But He -frequented Mussalman burial-grounds and the Parsi Tower of Silence. There Make your body act as a drill sergeant.

1934]

CHAPTER IV-BOYHOOD OF SRI MEHER BABAJI

He would sometimes sit alone for hours with only his Soul for companionship. Meher was a great lover of Beauty-Bubbling streams, green meadows, piping birds, painting and sculpture, music and poetry, appealed to His heart. At night, His favorurite pastime was to gaze at the starry sky. It is said by an eye witness that He once gazed intently at the full moon for more than two hours continuously because it was beautifuL He said sometimes that the moon contained King Jamshed's durbar, sometimes that it was Zoroaster's place of residence, and sometimes that God Himself was living in it. Meher was obedient and loving to His parento:. He literally worshipped them. From the day when He became fifteen years old till He experienced spiritual thrill by coming in contact with Her Holiness Sadguru Baba Jan, He used to fall at the feet of His parents twice every day. He was very respectful to His elder brother Jamshed, who was only one year older than He, though he did not deserve all His respect. Jamshed used to pick quarrels with Meher, but He never retaliated. Sometimes Jamshed made groundless complaints against Him to their mother. Shirin-banoo, without any enquiry, chid and punished Meher. In spite of this ill-treatment He fell at her feet and embraced and kissed His elder brother ! He scorned pleasures. He was temperate in eating and drinking. He totally abstained from meat, fish and eggs. He was a vegetarian, not by reading literature on that subject, but by the instinctive conviction that it was wrong to eat rpeat, fish and eggs. He was very clean in His habits, and His clothes were as simple as they were cleanly, Affectation and conceit were entirely foreign to His nature. He was mannerly, and the very pink of courtesy to all who deserved respect H e was truthful and honest. Though Meher spent much time in meditation, He was up to the mark in His studies as He was methodical. He was punctual and Hi s friends could always count upon Him to keep the appointments He made with them. He was very alert and brisk. He had q~ick understanding. He was a quick walker and fast runner. On account of His marvella'us activity He was nicknamed 'electricity' by His friends. He loved sport, and was a true sport sman. He liked cricket, hockey and footbalL These games teach us that united we stand, and divided we fall, and t(Jat selfishness and unfairness are loathsome. Of these games, Meher liked cricket the most. He was one of the best cricketeers of St. Vincent's School and the Deccan College. Wicketkeeping was His forte. But He was also a good batsman. In a shield match between the St. Vincent's school and the New English school He was sent in first to bat; but He remained' not out,' having the largest number of runs to His credit. He occasionally took part in the game of hockey. Once a few school-chums of Meher resolvtd to play a hockey match with another team. To Meher they left the task of arranging the match and forming the team that very day. All but one Mr. Dorab Jungalwalla were easily persuaded to join Some people sit and think.

Othtrs Just--sit!

THE MEHER GAZETTE

[1934

the team. Meher thC!ught that the absence of Dorab would much weaken the team, and so he went to him. Dorab declined to join the team as his hot-tempered elder brother had forbidden him to get out of the house. Meher assured him that He would be responsible for the consequences of his disobedience, and prevailed upon him to join the team. The latter joined the team and the match was commenced with much enthusiasm. When it was in full swing Dorab was severely injured and he fell on the ground. His tibia or shinbone of the right leg was broken. The match was declared over. Meher hired a carriage and took Dorab rome. Dorab's brother began to abuse his brother ! Meher told the whole story and said that He was willing to undergo any punishment. A soft answer turneth away wrath : And the wrath of Dorab's elder brother was extinguished by the tact and gentleness of Meher. This was His last hockey match. Âˇwithin a fortnight of this event, He arranged a football match: One of the players of His team was Faram, the son of a rich merchant. He promised to bear all the expenses of the match. Unfortunately, when the match was in full swing, he met with a serious accident -his thumb was put out of joint. It was set right by a bone-setter. The parents of the boy, instead of thanking Meher, abused Him! Meher had a genius for friendship. He selected friends with discrimination. To them He was faithful and loving. One of His most intimate friends was Ramnath, a Punjabi lad, who was a keen student of Buddhism. He was fond of discussing with Meher its doctrines and Philosophy. At the suggestion of the latter he went to Rangoon to increase his knowledge in that subject though he was only sixteen years of age. He fell seriously ill in Rangoon and returned to Poona, having been reduced to a mere skeleton. He met Meher and told Him that he came to Poona with the sole object of seeing Him. He was admitted into the David Sassoon Hospital, where in a few days he breathed his last on the lap of Meher. The latter lost in Him one of His most beloved friends.Such was the relationship between Him and His friends, for is it not truly said "Greater love hath no man than this, that a man lay down his life for his friends." Friendship ! mysterious cement of the soul ! Sweetener of life ! and solder of society ! Meher Baba, to-day, is the most affectionate and beloved Friend of the world.

POEMS. To SRI BABA (BY AMERICAN DEVOTEES) (I)

Incompetent If I could sing a little song, To tell my love for Thee, The whole world would be hushed to hear Such rapturous melody. Time is the most precious commodity in the world.

1934]

POEMS

If I could write a little poem My love for Thee to tell, All living hearts would cease to beat Beneath its magic spell.

Alas! No song is sweet enough, And foolish words of mine Are far too earthly to express A love that is divine. (II)

I Love Thee And dost Thou know, Beloved, How many times a day I love Thee, Oh, I love Thee Each hour of the day. And when I waken in the night, How often I repeat : "I love Thee, Oh, I love Thee, Because Thou art so sweet." As countless as the golden grains Of sand beneath the sea, So many times, Beloved, I lift my heart to Thee.

FORTY GOLDEN PRECEPTS of

Swami Sivanandji. (For students of Yoga) 11. You must observe perfect discipline. You must be civil, polite, courteous, gentle, noble, and gracious in your behaviour to the Master and all. 12. You must keep up the V airag and spiritual Zeal till the end of your life. 13, Cut oH all connections with the world. Don't read newspapers.

Don't write letters to anybody.

[I think Swamiji gives in this precept the substance of what is stated in Gita Chap 18, Sloka 52 "Viviktha Sevi." Editor] Not a second should be wasted.

THE MEHER GAZETTE

[1934

14. Avoid drugging as much as possible. Take recourse to Nature's help by fasting, dietetic adjustment, walking, baths, purgativts, exercise, asan, pranayam, prayer etc. 15. Energy is wasted in four channels, viz. by too much talking, loose thinking, unnecessary worry and vain fear. Observe Mauna (silence) for one week in a month. Talk a little (Mitha bashan). Talk sweetly, cultivate th;uking of God, Have perfect trust in God. Find out the tricks of the mind. It will lurk like a thief when you are on the alert. 16. Later on you can put up a hut in a place on the banks of the Ganges or Jumna a mile off from a village. 17. Never build ashrams. Never make disciples. Lead the glorious life of a Parivrajak-Paramhamsa Sany<Jsin in the later part of your life after Siddhi (perfection), the absolutely independent monarch of the whole world. Or you can preach in your own kutir. Bees will perch by themselves on blossoming flowers. You need not send them invitation. 18. Never care for siddhis. downfall.

Shun them ruthlessly.

They will bring your

19. Don't care for the results. But simply go on with your routine tapas and meditation. Develop active habits. Develop humility. assinine pa:ience, leech-like tenacity (application) in sadhana, perseverance and adamantine will. Arm yourself with the triple weapon of Vivek, Vairag and Sraddha. De\Âˇelop mercy and spontaneous, unrestrained generosity. Serve poor, sick persons with Sraddha. 20. Remember Om, Soham, Aham Brahma Asmi. Remember Saints, jnanins daily. You will get inspiration. The world is a long dream (Deerga Swapna). Be established on the one idea " Aham Brahma Asmi." Deny body and its relations and tbe world and its connections. Feel His presence always and everywhere. (To be continued)

PRACTICAL LESSONS IN YOGA. (BY SWAMI SRI SIVA NAND] 1)

(Continued) 35. Shri Gnana Deva, Gorakhnath Raja Bhartrihari, Sadasiva Brahman of Nerur Karur, South India, were all Raja Yogins of great repute and glory. 36. Bhakti Yoga is a means to an end. It gives purity of mind Antahkarana Suddhi). It removes Vikshep (tossing of mlnd)-Sakamya Bhakti (devotion with expectation) brings Swarga and Brahmaloka for the devotee (uttam loka prapti)-Nishkamya Bhahhti (love without expectation) brings Use your spare time wisely,

1934]

PRACTICAL LESSONS IN YOGA

Chitta Suddhi (purity of mind), and through Chitta Suddhi the aspirant gets gnana. 38. Yog-a, in a general sense, means Karma Yoga, Bhakti Yoga, Raja Yoga, Gnana Yoga, Mantra Yoga, Hath yoga, Laya Yoga etc. In a particular sense it means the Raja Yoga of Patanjali Rishi. 39. Raja Yoga is otherwise known as Ashtanga Yoga (Yoga with eight limhs). 40. The eight limbs of Ashtanga Yoga are :-Yam a (self-restraint), Niyama (religious observances or canons), Asana (posture), Pranayama (restraint of breath), Pratyahara (abstraction of indriyas), Dharna (concentration), Dhyana (meditation), and Samadhi (superconscious state). 41. The word Yogi signifies an aspirant or a student on the path of Yoga as well as a full blown developed adept in Yoga. 42. Raja Yogi is one who has reached perfection through the path of Raja Yoga. Gnana Yogi is one who has attained Siddhi (perfection) through the path of Adwaita Vedanta. Hatha Yogi is one who has reached perfection through Hatha Yoga by controlling the breath and awakening the f{undalini sakti, that lies dormant in the Muladhar Chakra that is situated between Anus and the external organ of reproduction. 43. Raja Yogi is otherwise known as Dhyana Yogi. meditation . It is the continuous flow of one idea of God.

Dhyana means

44. Raja Yoga is an exact science. One can ascend the Yogic ladder patieHtly through its different rungs. The highest summit of the ladder is Asampragnata Samadhi, wherein all the samskaras, which bring about successive births, are absolutely fried up. 45. Raja Yoga of Pantanjali Maharishi consists of four chapters, viz., Chapter (I) Samadhi pada, which treats of Samadhi etc. (2) Chapter II Sadhana pada which deals with Yogic Sadhana or practice (3) Chapter III Vibhuti pada which deals with Siddhis or powers of a Yogi (4) Chapter IV Kaivalya pada (Independence). 46. Raja Yoga contains Sutras or aphorisms or terse sayings. Each sutra is pregnant with high, valuable ideas. Without the help of commentary, it is difficult to understand the meanings of these aphorisms. Sree Vyasa, Vachispati Misra and several others have written valuable commentaries. An English translation of Yoga Darshan by Rama Prasad, M.A., is available from Panini office, Allahabad. Swami Vivekanenda's Raja Yoga will help you a lot in understanding the philosophy. 47. Learn the Yoga Darshan under a Guru. Then only you will understand the subtle points. Get the practical lessons also from him. Then you will grow rapidly. 48. Make a programme of your life. Draw up the spiritual routine. Stick to it systematically and regularly. Apply diligently. Never waste a single Ha\le a hobby.

THE MEHER GAZETTE

minute. Life is short. or never.

Time is fleeting.

Tomorrow will never come.

[1934 Now

Yoga frees 49. Yoga kills all sorts of pains-miseries and tribulations. you from the samsaric wheel of birth and death. Yoga gives you various Siddhis and Mukti through gnana. Drink the elixir or nectar of immortality and become a Yogi therefore. "Tasmat Yogi bhava Arjuna." (Gita Chapter VI. 46).

SO. If you are very sincere in your practice and if your mind is filled with Vairagya (dispassion) and keen longing for liberation, you can reach perfection within six years. There is no doubt about this. 51. Stand up with the firm resolve" I will become a Yogi in this very birth, this very moment." Gird up your loins. Do rigid, constant Yoga Sadhana or Yoga Abhyasa. Walk on the path of Yoga, in the footsteps of Gnana Deva, Gorakhnath, Sadasiva Brahman, and Trailinga Swami of Benares.

HOW PRAYER WINS. (BRO. P. M. HARI.) (Concluded) I had been at that time meditating on God as the source of all success And on all the four days through which the trial of the case lasted I devoted half an hour every morning and evening to pray for my success in the case and the freedom of my client. Before day-break every morning, as soon as I got up from bed, and late every night before I retired I prayed with as much attention and ardour as I could command, and fervently hoped for success. My only hope in the case lay in my shattering the evidence . for the crown. But I had to cross-examine the crown witnesses and to do everything unarmed and impromtu. Relying upon the Lord, however, I went to work with full faith in the efficacy of my prayer, and pursued my task with confidence and courage. I kept a keen and undisturbed mind. As every witness went into the box and began to give his evidence something new dawned on me and helped to guide my cross-examination of the person, and as every one of thtm went down the stand I disco1 enid that he had omitted to depose to something vital to his evidence. At the close of the case for the prosecuticm I was consoled to see that I had scored something substantial in favour of my client. When the crown closed its evidence I was bold enough to announce that I did not propose to put in any evidence for the prisoner. I summed up the case. The assessors, thank God, returned an unanimous verdict of 'not guilty', and ihe court adjourned the case for judgment to the next day. The evening when tne trial closed I returned home to my permanent station, a hundred miles away from the Court of Sessions, leaving my client to Whatsoever thy hand findeth to do, do it with thy might.

1934]

ISAVASYA UPANISHAD

take his fate on the following day. freedom.

But even that night I prayed hard for his

That night as the prisoner was sleeping in his cell he had a VISIOn. He saw a buxom luminous figure of the kind I meditated on open the door of his cell and take him out to the Court. They stood in front of the judge, and he pronounced an order of acquittal on him. The accompanying figure then took him to the road and left him there directing him home. The man woke up at the close of his vision and with a throobing heart awaited the morrow's burden of his fate. The next morning the orderlies took him to the Court ; and as soon as the Court sat he was called and acquitted .-f the charge, The man convul:oed into an unprecedented fit of joy at regaining his freedom as indicated by the strange revelation of the night, fled to tbe nearest railway station, and catching the earliest train rea:hed me in the evening to tell me his wonderful psyc:1ic experience and its happy fulfilment. God's will be done !

ISAVASYA UPANISHAD. dom.

The eighteen mantras we have studied are eighteen gems of Divine WisMaharshi Devendranath Tagore writes in his Autobiography," When I learnt the explanation of Isavasyam idam sarvam (the first words of the Is0panishad) from Vidyavagish, nectar from paradise streamed down upon me. I had been eager to receive a sympathetic response from men, now a divine voice had descended from Heaven to respond in my heart of hearts, and my longing was satisfied. I got just what I wanted. I had never heard my most intimate thoughts expressed like this anywhere else ......... Oh ! what a blessed day was that for me, a day of heavenly happiness! Every word of the Upanishads tended to enlighten my mind. With their help I daily advanced along my appointed path."

Every one of us should meditate on every mantra and drink the nectar it contains. If we, without being led away by sectarian commentaries, drink the nectar which would certainly stream down upon us after deep meditation, we will certainly attain that heavenly happiness which was experienced by the Maharshi. Master Sri Meher Baba 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." This is what this Upanishad says. Lord Sri Krishna says in His Gita ''He by whom the world is not agitated and who cannot be agitated by the world, freed from joy, envy, fear, and anxiety-he is dear to Me." The lesson taught by the Gita is 'work and do y0ur du~y for duty's sake leaving the result to Him," The meaning of-Upanishad [Upa+ni +sad] is near+ (shows certainty)+ to go to ruin, destroy, i-e., that which surely destroys ig_uorance. What certainly Say everyday "Each day, in every way, I get better and better."

1'2

THE MEHER GAZETTE

destroys ignorance is Upanishad, the knowledge of Brahman. treats of such knowledge is also called Upanishad.

[1934 The book that

Sri Babaji says "A Hindu may have the Shastras= scriptures at his finger tips, but if he lacks in devotion from the heart, he is no better than a typewriter or a calculating machine." An Upanishad can claim to be such only if it tells us in unambiguous terms,(i) what the knowledge of Brahman is, (il) and how one can acquire it living in this world. I do not consider the book as an Unanishad which says " Give up the world. You can acquire Brahman knowledge only in a forest," It is only Experince that will make us understand the Truth. It is Experience in Diversity that will enable us to understand the Truth of Unity. The world is a very good training ground where every earnest spiritual aspirant can easily realise the Truth. If he understands the God in him and out of him in every day life there is no doubt that he would realize the Truth. In direct proportion to the intensity of this desire will be his success in one life or more than one life. This is the old Great Principle that we Indians should now learn, imbibe aud teach at present. In my humble opinion this is the Principle that lsa UpaniÂˇ shad teaches. The Lord Sri Krishna said that He was the " Life in all beings jivanam sarvabhuteshu" (Chap 7 sl 9 Gita). He is the One Principle. He who sees this One-ness in Diversity understands the Truth. Knowledge of the indestructible One, permeating the Diversity is the True, Satvic knowledge (Ch. 18 sl 20 Gita) Let us now see what the Upanishad teaches us on this most important subject. It is called Isavasyopanishad because the first mantram begins with the words 'Isa Vasya'. The 1st mantram explains to us the Truth. The Universe (Diversity) is permeated by the One Principle Isa (Lord): the Changing Universe (Diversity) is enveloped by the Eternal Principle. That can be realized only when we understand that there is One Atman in the whole Universe, that the sense of Changing ego must go, and that the idea of Mine and Th1ne must disappear. The ego will go only when there is real internal renunciation, and the material idea of appropriating anything rapaciously will Âˇ disappear along with it. This is the Truth. Let us meditate on this mantram every day and apply it to every act of ours in our daily life. The fact that the Cosmic spirit permeates through the Universe as one Indivisib:e whole shows that it is nothing but Love: for it is clear that Love is One-ness and Indivisible, whereas its opposite 'hatred' is many-ness-diversity. In simple language let us, who underst~nd the Cosmic spirit in us, breathe Love and nothing else. This ..:an be done. only when we realize that Indestructible Love permeates the whole Changing Universe. Let us first cultiYate this Love in our homes. The person who is not a selfless, loving man, woman, brother, sister, husband, wife, father, mother, master, servant can never hope to realize the Truth. An expert worker makes the least fuss about it.

1934]

ISAVASYA UPANISHAD

(Read mantrams 1-6 and 7 together). The 2nd mantram tells us that we should live in this world a hundred years performing meritorious deeds selflessly without any desire to enjoy the fruits thereof. Then only our work will not bind us. This is the Karma Yoga Âˇ that is clearly explained in the Gita. The mantram says" Be a Karma Yogin. Desire to live a hundred years and do selfless work. That is real service. " This is not possible if we do not feel that we are filled with the One Atman or Love. The third Mantra tells us that the Changing worlds have their innumerable temptations. They are the worlds of the Asuras (Persons who revel in worldly enjoyment), who are shrouded in blinding darkness. If any person does not realize the Truth as explained above in this life he or she must be considered as an Atman-destroyer: That person will suffer in samsara after death. The mantram therefore warns us not to forget the Truth in our every day life lest the result to -us should be disastrous. As a great student of Gita truly says " Really nowhere is God more manifest than in our everyday 1i ves and in our domestic and social relations, and in no age was He nearer to man than in the present. And in realising the truth of God's nearness to and direct dealings with us, no sacred literature seems to me more helpful than the Upanishads and the Bhagavadgita." The mantras 4 and 5 describe the One Principal-lsa or Parabrahma.m. It is definitely stated that it is One. Were our old Rishis believers in many Gods ? No. These earliest Seers definitely affirmed that there was only One /sa. It is beyond the mirid and the physical senses. (It can be realized only by the Heart and Head together). That Cosmic Spirit or Energy upholds all Life. It is Life. In its absolute state it moves. Not in its conditioned state it moves. For the ignorant it is far away but for the wise it is near. It is in everything but not attached to anything: It is beyond limitation in its absolute state.

â&#x20AC;˘

Mantras 6 and 7 explain to us in an inimitable way Universal Brotherhood, the banner of our Meher League, and the basis of self-realization. He who sees everything in his own Atman, and his own Atman in all beings, does not hate anything: That is Universal Love. This is what is clearly stated in Chapter VI sl 32 of the Gita: The expression used there is "Atma upamyena". He to whom everything is Atman, and who sees One-ness everywhere, will not get into the meshes of Samsara. It is the absence of Universal Brotherhood that is the Cause of all delusion and misery. (To be continued)

Concentration is giving undivided attention to something.

THE MEHER GAZETTE

[1934

THE .LADIES' PAGE. In Dickens' Hard Times Mr. Gradgrind says:"Now, what I want is facts . Teach these boys and girls nothing but facts. Facts alone are 'wanted in life. Plant nothing else, and root out everything else. You -can only form the minds of reasoning animals upon fact; nothing else will ever be of any service to them., This is the principle on which I bring up my own children, and this is the principle on which I bring up these children. Stick to facts, Sir!". But to 'facts' I will add ' constructive imagination '. The Child's imagination mu~t be developed by its sympathetic parents. II Marden writes thus: "I know a mother of a large family of children who has never whipped but one of them; and that one only once. When her first child was born people said she WaS tOO good-natured to bring Up children, that she WOUld Spoil them, as she would not correct or discipline them,. and would do nothing but love them. But this love has proved the great magnet which has held the family togethef in a marvellous way. Not one of those children has gone astray. They have all grown up manly ana womanly, and love has been wonderfully developed m their natures. Their own affection responded to the mother's love and has been their strongest motive. To-day all her children look upon " Mother " as the grandest figure in the world. She has brought out the best in them because she saw the , qest in t_hem. The worst did not need correcting or repressing, because the expulsive power of a, stronger affection drove out of the nature or discouraged the development of vicious tendencies which, in the absence of a great love, might have become dominant and ruined the life. Love is a healer-, a life-giver, a balm for our hurts." III Dr. Besant

wrote :

" You should educate women everywhere, and choose wisely the kind of education that you give; that you should keep in mind the capacities that they have, that you should evolve those to the utmost of your abi1ity; so that in the future, as in the past, there may be great, heroic, strong, pure, and devoted women in India; for sooner or later, weakness means degradation; sooner or later, the lack of strength ieads to lack of love and lack of fidelity." .

IV Read the very intelligent questions put by Gargi to Yajnavalkya in the sixth Brahmana of the Yajnavalkya kanda. Step by step she ~ent on and at last put the question "On what [ben are woven and rewoven the worlds of Brahman" (Kasminnu Khalu Brahmaloka Othascha prosthaschethi). This clearly shows that our mothers of old had the capacity to discuss with very learned men Become the master of your. Mind.

1934]

THE HARIJAN PAGE

abstruse subjects. Vedic India was therefore great and the spiritual leader of the world. If every Indian house has a Gargi, the spiritual regeneration of our beloved Motherland will be an accomplished fact.

THE HARIJAN PAGE. The story of Chokamala, the Chamar saint of Maharashtra, is very interesting. He belonged to the movement started hy Dyandev, who proclaimed that faith was the path for Realization and not meaningless rites and sacrifices. He also boldly proclaimed the equality of all people and translated the BhagavatGita into Marathi. \\'ho has not heard of the sacred Sri Vitoba's shrine at Pandharpur? Near it is the village of Anagod. There lived Sudama and Muktabai, the parents of our hero Cl10kamala. They were childless, and they made many a pilgrimage to Pandharpur. One day Muktabai was carrying two hundred mangoes to ihe Mussalman Chief of Bedar. On her way a brahmin requested her to give him five mangoes. She gave them to him and he blessed her saying. "You gave me five mangoes. You shall have five children. Name the eldest of them ' Chok_\ ' because I have sucked (chocknen) the fruits you gave me," and disappeared. In course of time a son was born to the pious couple, and he was named Choka or Chokamala. The child grew up to be a saintly boy. It was a mahar's duty to remove the carcasses of the village. It is said that God Vitoba once helped the young lad in removing the carcass of a big cow. He left Anagod and settled in Pandharpur in order to be nearer to his God. He was not allowed to enter the Temple. He used to worship Vitoba from the outt r gate, and sweep the streets round the temple. So pious he was. The brahmins began to persecute him. He was not allowed to go to tl e Temple. It is said that Vitoba Himself took him one night into the temple. This the temple priest saw and cried out that his religion was in danger just as our friends the Sanatanists now cry out. It was then Chokmala said, " If a Mahar bathes in the Ganges, will his pollution in the stream abide ? Or when the wind sweeps over the plain, is it affected by the outcaste's breath ? Thoug-l1 I may be an outcaste, I have not done any evil to Him in whose eyes all castes and cre , ds are one. What you say does not befit the wise." The matter was reported to the Mussalman King. He sent for our Saint and asked him why h~ entered the temple. The latter said that he was taken into it by force. He was tied to a yoke and dragged along the streets, and b,lilished from Pandharpur. Our saint lived on the other bank of the Bhima, bu.ilt a dipmala and prayed to his God. Once a brahmin struck the saint in a fury, and it is said that Vitoba's cheek was found swollen. The brahmin saw this and took the saint to the shrine: And lo! the swollen cheek healed. "They can, because they think they can": Virgil .

THE MEHER GAZETTE

[1934

The Governor d Bedar directed all the mahars to build a wall round Mangalwedha town. Among those impressed for this purpose was our Saint. One of the unfinished walls crumbled down and many mahar workmen died. Among these was Saint Chokamala. His bones were taken to Pandharpur and interred there by Saint Namdev, A Stone was erected there and the mahars worship Vishnu there. The mahars are our brothers and sisters. Let us all try to improve their condition in life and embrace them. Till this is done Hindu India will continue to be in the present miserable condition.

THE CHILDREN'S PAGE. I told you in the last issue that I would tell you something in detail about (i} Good food

(ii) Fresh air and

(iii) Rest

The absence of these is the principal cause of malnutrition in children.

(1) Good food. lt is unfortunate that most parents give 'poor food' to their children. The food may be poor because,

(i) it is insufficient, (ii) it is not properly cooked, (iii) it is cheap and coarse, (iv) it has no food value at all, e.g., tea, coffee, {v) it is not properly masticated, (vi) it is taken at irregular intervals, (vii) it does not produce proper effect on account of the presence of adenoids, nasal catarrh and decayed teeth, Âˇ(viii) and it is not properly digested on account of mental worry.

It is a matter for regret that parents do not care to serve food to their school-going children sufficiently early. And the result is that these children generally acquire the bad habit of swallowing their food hastily without sufficiently masticating it. Every school and College must have a hostel under capable management. There it is easy to regulate the meal-time of students. This is my appeal to parents, especially to Mothers: Mothers,-personally see that your children take healthy ;;ufficient food, and masticate it before swallowing it.

(2) Fresh Air. The two important causes of ancemia are insufficient fresh air and sunlight. Children living in ill-ventilated quarters of slums are pale and _flabby and many of them suffer from ricketsÂˇ Lack of fresh air in school buildings hits hardest the children of poor people. It is the duty of the state to acquire the slums and enable the poor people to build small but well-ventilated houses. Faint-heartedness is a curse.

1934]

MEHER ASRAMAM

(3) Insufficient rest. "The body gets rid of its poisons due to fatigue during rest-s;leep. It recuperates and grows on the lap of balmy sleep," Parents should -take care that their children have sufficient rest and sleep.

Conclusion. Fresh air, sufficient rest and sleep, sufficient exercise and recreation, temperate habits, sufficient and proper food (well-selected, well-cooked, wellbalanced, and well-chewed) medical treatment in time and last but not least Brahmacharya, will to a great extent contribute to the health of our children. "The problem of the child is the problem of the Race." criminal to waste the life of the child.

It is highly

MEHER ASRAMAM. Saidapet: Madras . 1. Members of Meher League assemble at 8 A.M. in the Asramam on the 1st Sunday of every month and spend an hour in prayer and meditation. The virtues on which they meditated are Magnanimity (December), and Devotion (January ), They try to practise those virtues in those months.

2. The Gita Class is held as usual in Choolai (Madras). 3. Our Bro. F. H. Dadachanji visited the Asramam in December (3rd to 6th), and gave us two very interesting talks on the six tours of our Master round the world. If we are fortunate the Master may visit this Asramam in February. The' Gita day' and' Lord Jesus day' were celebrated in the Asramam on Sunday 7th January. Punctually at 8 A .M. there was prayer and meditation. At 9 A.M. rice and money were given to 120 poor people. At 5 P.M. there was a public meeting. Bro. Chockalinga Achariar of Adambakkam, a very ardent social worker, presided. The meeting began with a prayer by Bro. C. V . Ramanujacharlu. Some of the brothers spoke on the evils of sectarianism and on the supreme importance of Love and Universal Brotherhood. Bro. Ramaswami Naidu Garu, B.A., spoke very feelingly on his own spiritual experiences after joining the Asramam. The meeting was brought to a close with a vote of thanks to the lecturers and the President, the distribution of fruits, flowers and pansupari, and the usual invocation to the Patron Sri Babaji. The following bulletin was distributed on the occasion : 2. "Iswara dwells in the hearts of all beings'' (Gita. Chap. 18, Sloka 61). 3. "Thou shalt love thy neighbour as thyself "-Lord Jesus. --Tell yourself that you can. Think success.

THE MEHER GAZETTE

[1934

4. The Bhagavat Gita is the Bible for the whole Humanity. 5. "An ounce of Gita-practice is worth more than tons of Gita-study." Gandhiji. 6. "Ti1e spiritual man need not be a recluse. Union with the Divine Life may be achieved in the midst of worldly affairs. The obstacles to that union lie inside us. This is the central lesson of the Gita." Dr. Annt"e Besant.

7. Serve Humanity.

NEWS ABOUT THE HOLY MASTER. After the several tours round the world the Master is now in His Asramam at Meherabad, which is near Ahmednagar (Bombay Presidency). We shall publish in the next issue, the usual interesting 'diary' from the pen of our respected brother F. H. Dadachanji. The Circle Editorial Committee (London) has published the sayings of our Master under several headings in a booklet form {Price 3 pence)-vide advertisement at the end of this journal.

LIST OF SUBSCRIBERS. MESSRS.

101. 102. 103. 104. 105. 106. 107. 108. 109. 110. 111. 1!12. 113. 114. 115. 116. 117. 118. 119. 12.0.

Sister Mary Treumann, Esthonia, Europe. Bro. Appajappa, Bangalore. Miss. R. Srihari, Bangalore, Messrs Noormohamed H. Jacob, Poona. E. H. Dadachanji, Bombay. Shavak Navroji Mehta, Navsari. V. S Chinchorkar, Ahmednagar. A. M. Thumbuswami Mudaliar, Pondicherry. Y. M. Bhalerao, Poona. Mahadev Marwati Ghuvana, Poona. S. K. Karmarkar, Bombay. P. N. Satha, Ahmednagar. J. E. Kanga, Aden. B. C. Sadri, Aden. H. L. Bezwada, Adem. Nadar Maneckji Madan.,. Aden. N. D. Bhisaria, Aden. A. H. Dadachanji, Karachi. C. Rarnaswami Nayudu, Saidapef. K. M. Devanathaswami Aiyangar,. Panned. Believe in yourself and in your own. powers-You are Gods,

MEHER LEAGUE

1934]

MEHER LEAGUE. When His Holiness Sri Sadguru Meher Babaji graced Said~pet with His Presence the following resolutions, among others, were passed in His immediate presence:~

1. That a League called "Meher League" be formed with the object of promoting Universal Brotherhood. 11. That all persons, who are aged 15 and above might become members of the League. lli. 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: C.V. Sampath Aiyangar, VtceÂˇPresident: M. Vadivelu Mudaliar Treasurer: C.V. Ramanujacharlu.

Secretaries: Sister V.T. Lakshmi M.A. L.T. M.R.A .s. K.S. Srinivasan. (N.B. Those who wish to join Meher League may apply to:C. V- Sampath Aiyangar, 66, 3rd Crm;s Road, Sankarapuram, Bangalore City, or V. T. Lakshmi, M.A, L.T., M.R.A.s. (same address as above).

MEMBERS OF 'MEHER LEAGUE'. BROTHERS.

241. 242. 243. 244. 245. 246. 247. 248. 249. 250. 251. 252.

Vasant Bhasker Bhate, Baroda. Dr. C. K. Pendarkar, Kolhapur. P. K. Vasudeva Ran, Madras. D. Gopala Ran, Saidapet. Sister Mary Treumann, Esthonia, Europe. Bro. Raphael Hurst, London-England. Sister P. Lakshmamma, Bangalore. Bro. Shiavaz J. Damania, Bombay. , Rustom Gustasp Irani, Nasik. , Khan Saheb Yeshvant Eknath Mehenderji, Ahmednagar. , Ramachandra K. S. Gadekar, Poona. Mrs. Yashoda R. Gadekar, Poona. Do not abuse your. body by drugs or other vicious habits.

THE MEHER GAZETTE 253. 254. 255. 256. 257. 258. 259. 260.

the~r

[1934

Bro. Sitaram Kanoji Gadekar, Poona. Sister Beatrice Dolores Hand, Edinburgh-Scotland. , Anastasia Hand, Edinburgh-Scotland. , Terese Hand, Edinburgh-Scotland. Bro. M. K. Varadachari, Madras. T. K. Srinivasa Rau, Saidapet. T. V. Raghvendra Rau, Madras. Sister Padmavathi Bai Saheba, Madras.

[N.B.-All members are requested to inform the Editor of the change of addresses, if any.-Ed'.]

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