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SA ¥ ING S OF MA STE R M E HER BA BA NEWS ABO UT T HE H OLY M ASTE R B IO G RAPH Y OF S R I ME HER B AB AJI- (H.H. H AZARAT BA BA }AN) MY M ASTER- BY A SI NC ER E D E. VOTE E . .. A R oM ANC E OF T HE SUN AND T H E S E ED- BY P ROFE SS OR C. D . DESH MU KH M. A. , P.H .D. THE DI SC IP LE S I ~ L ON D ON- B Y PR OFESSO R C. D. DESH MUKH

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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. MAY ~]UNE

VoL. III] ~~:x~~( c~~

9l,W

1934

[No. 2

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6. If by hurting anyone tem porarily you .mean to effect a permanent !lealing, this apparently cruel act of yours is in reality a bL ssing. 7. Even so, if by temporar~' healing you cause anyone permanent hurt, this apparently kind act of yours is in reality a curse. 8. There is a marked difference bet ween the apparent and the real. A doctor cutting open a boil and causing pain to the sufferer is apparently taken for an enemy : But when the sufferer gets rei ief through the removal of impure matter and cure of the disease, the doctor is considered a real friend. So is a Sadguru : At first he is considered cruel when he tries to remove the sins and wipe off the desires and samskaras of the aspiran s by Jorcing strict discipline of living and renunciation etc.; but when the ecstacy and bliss of the union wi th the Divine Beloved is attained through His Grace and aid, He is considered most compassionate. 9 . To entrust the development of om soul to the guidance of an imperfect teacher (Guru) is like making a mad man sit on our chest with a sharp instruÂˇ ment in his hand. 10. Our fault-finders and criticisers are our well-wishers and our backbiters are our best friends, because th ey afford us the opportunity to remove our shortcomings if we have them, and to cultivate tol erance and forgiv eness if we have them not.

NEWS ABOUT THE HOLY MASTER. Our dear Sri Me her Baba with four cf His disci ples arrived in Bangalore on the 18th April 1934 at about 7-20 p.m. This vis it was pri vate. After taking rest that night in 66, 3rd Cross Road, Saukarapuram, Bangalore City, the pa-r ty went to Nandi Hills the next morninng. The Editor followed the party. At the foot of the hill there is a village called Sultanpet, which we reached at about 11- 30 a.m. 'vVe reached the top at about 3 p.m. Heaven never helps the man who will not act.

THE MEHER GAZETTE

[193+

Sriji ascended the hill with pleasure. R9oms 5 and 6 of the Oaklands (Cunningham bungalow) were reserved for the party. ~riji found the rooms convenient. \Ve had our meals at about 6 p.m· [A short account of this summer resort-Nandi Hills- will not be out-ofplace here. Nandi Hill is noted for its salubrity. It is 36 miles north of Bangalore, and is about 4,000 feet above the level of the sea. There is a flight of about 1,650 steps from the village to the top of the hill. There is an extensive plateau on the top of the hill, in the centre of which there is the famous Amrithsarovaram (lake of nectar), which is fed by perennial springs. The summit of the hill commanJs a very interesting and the Kolar and Bangalore districts. It is a place of historical interest. Sultan.

exten~ive

view of

It was the summt)r resort of Tippu

There are bungalows to live in on the summit. There is a vegetarian hotel. Chairs can be had to go up the hills at Sultanpd. The thermometer ranges between '64° and 65° in the early morning and 77° in the hottest part of the day. All rnformation can be got from th_e Superintendent, Hill Stations m Mysore, Lal-Bagh, Bangalore.] Sriji was ou the hills till the 26th -April, and came to Bangalote on the 27th April. He was in Kengeri, a village which is nine miles from Bangalore, for two days, and Bangalore for two days and left this place for Meherabad· (Ahmednagar) on the 2nd. instaut (May) by 7-10 a.m. train, via. Guntakkal. He is now ~n Meherabad.

BIOGRAPHY OF HIS HOLINESS SRI MEHER BABA. CHAPTER IV Her Holiness Hazarat Baba Jan. Em bar was a great Vaishnava Saint. He used to deliver spiritual lectures to his disciples. One day the s\lbject of discussion was "who is the first Spiritual Preceptor for the soul ? " One of the disciples sabd "The Guru explains to us the scriptures". Others sai·d "The First Preceptor rs he who takes us to the Spiritual Preceptor for acceptance." Saint Embar winding up the discussion said "Not so. The First Preceptor is t11e Universal Lord who is seated ~n our hearts, and who invisible, prompts us no t to resist, but to submit to the visible Preceptors." Such a v~sible Preceptor v.'as H .H. Hazarat Baba Jan. Saints are Gods on earth. The great Nanjiyar said "Whentver I saw a saint, and I fell at his feet with my head touching them, I felt as if I ate nny fill : such a God-realized saint is my dear Master Baba. God marks out Tbou great First cause, leas.t understood.

1934]

BIOGRAPHY OF SRI HEHER BABA

the Saviours of the World. The great Saint Alavandar marked, a~ first sight, Ramanuja, the great religious reformer, out as the anointed. Real saints are intoxicated with love of God. Disinterested Love to God must be the end of every soul. It is truly said that all things are full of God, and that they can tell us of God. Disinterested service to all is therefore service to God. To saints, all things rem!nd of God. Such a saint was Hazrat Baba Jan. Lord Jesus met three haggard people and asked them "Why are you in this plight." They said "Fear of the Fire." He met three other men and put the same question. They said "vVe are longing for Paradise." The Lord went on and met three other people who said "Our love of God." Then with joy He said "Ye are the nearest to Him." Sri Ramanuja to'd Embar that Gdd was near and easy of realization. Only we have to understand Him. Hazarat Baba Jan understood Him, and was therefore a God-realized person. It is but right that we should know something of Her Holin ess, who was closely connected with my dear Master. The world knows little or nothing about many of its greatest persons. Nothing is known of the early life of Her Holiness. But this much is certain that she was born in Baluchistan one hundred and thirty ffve years ago. Even in childhood she was spiritually inclined and full of love. She cared not for dry-as dust intellectual details, for God cannot be realized only by intellect. Ramakrishna Paramahamsa used to say that to satisfy our hunger mangoes should be eaten, and that mere counting mangoes will not do any good. We should, said the Dravida Saints, be drunk with the love ot God. "Practice has more effect than precept. \Ve need no lengthy lectures from learned men. It is enough to witness a saint in his moments of rapturous ravishment in union with his God, moments when his whole being thrills with Jove, and his eyes swim with pearls of tears of delight. ' Blessed be such saints!' Nanjiyar used to say. ' Thrice did I go over the Love- Treatise of Tiruvaimozhi with Tirunaraiyur-Avaiyar, but none of the teachings did affect and melt my heart so much as when I actually witnessed him, once when explaining a certain passage, transported with raptures of Divine emotion, finding vent in the "shape of melting tears." From very reliable sources I learn that Her Holiness was in Union with Her God, and that there were visible signs of Love which clearly proved that she was God-realized. Jalaluddin Rumi says: " If you desire to rise above mere names and letters, Make yourself free from self at one stroke. Become pure from all attributes of self, That you may see your own bright essence ; Yea, see in your own heart the knowledge of the prophet, "Without book, without tutor! without preceptor." God was everywhere to this selfless sain{. She was in Bombay in 1900 and stayed there for a few years near Pydhowni. She used to visit the saints Hazarat Maulana Saheb of Bandra and Deeds, not words.

THE MEHER GAZETTE

[1934

Hazarat Baba Abdurrahman of Doagri, whom she used to address as "My Children". In 1903 she went on a pilgrimage to Mecca, the holy city of Islam, in the steamer called Hyderi. It encountered such a storm that no boat could live in it. Every one in that boat thought that the boat would founder with all hands any moment. Her Holiness then directed Noonci Pankhwala, a fellow passenger, to collect a pie from every passenger and directed everybody to pray to God. As soon as this was done the fury of the tempest abated, the boat weathered the storm, and the passengers were saved. On her return to India, Her Holiness settled in Poona and was there for about twenty years till her death in 1931. She was under a lime tree at Char Bavri, opposite to the Haroon Hall, in the Poona Cantonment. Her disciples put up a small building there, as she was always exposed to wind, sun and rain. Thousands went to Her Holiness to pay their respects and worship her. She patiently listened to everybody who went to Her for spiritual he;p and gave them advice. She helped the sinners: For did not Sri Krishna say " Even if the very wicked worship Me with one-pointed devotion, he should be regarded as good, for he bas rightiy resolved." To saints there is nothing like untouchability. The Lord Jesus said "They that are whole need not a physician, but they that are sick." Sinners found in her a true physician. There is no doubt that Her Holiness and Sri Meher Baba are God-realized saints. It is said that Her Holiness, when in great ecstasy, used to exclaim that she was God and that she was the source of everything. I heard Sri Babaji say that He created everything: Mere intellect may laugh at this. But its meaning is clear. Sadgurus ~ ee that <til things ate full of God: They are God-realized, and hence they feel that everything proceeds from them. They are entitled to say as Lord Sri Krishna said "I am the beginning, the middle, and also the end of all beings." In short, all the manifold manifestations are of the Being of a God-realized Sadguru. That is why the Lord Jesus said" I and My Father are one." There is a very interesting episode in the life of Her Holiness. Prior to 1900 she was in Rawalpindi. Some fanatical Baluchis heard her say that she was God. They were enraged at her, conspired to bury her alive. After they left her, she came out of the grave and left Rawalpindi unnoticed. In 1914 when the Great \Var broke out, those Baluchis, whu buried Her aiive, halted in Poona on their way to Dardanelles. There they saw Her Holiness and found that she was the same person whom they buried alive. They saw her being worshipped by Mussalmans and Hindus. Remorse took the place of fanaticism. They prayed that they might be blessed by Her Holiness. She forgave them. It is said that their battallion in Dardanelles was destroyd to a man ! Sadgurus are all-knowing. \Vhen the dreadful fire destroyed the theatre at TalegaonÂˇDhabade and hundred of persons fell viciim to do, it is said that she exclaimed in anguish " The fire ! The doors are closed and people are reduced to ashes." The next day the news reached Poona. One day she spoke about Tajuddin Baba of Nagpur and wound up her discourse by saying "My poor 4

Speech was given to man to conceal his thoughts.

1934]

MY MASTER

Fakir Taj has just passed away." Next morning news reached Poona that Tajuddin Baba had entered samadhi the previous day. Her Holiness was very kind. She shared her meals with hungry people. She gave her clothes to poor people. It is interesting to note that Her Holiness did not take even a single bath for twenty years before her demise, and yet her body was clean and healthy. Those who saw Her describe Her as a grand magnetic personality, just as my dear Master Sri Babaji is. Though more than 130 years of age Her power of seeing and hearing was not at all impaired. She used to walk as briskly as a young man.

She had a taste for music and enjoyed good mu~ic heartily. So is my Master Baba. Her Holiness knew a number of 路languages 路viz., Marathi, Hindustani, English, Urdu, Pushtoo and Persian. My Master is a master of many languages. For a few years before Her Holiness attained Samadhi, she used to go in a motor car every day at about half past eight in the morning to the famous Bund Gardens. She used to sit under a big tree in it for about two hours discoursing with her disciples. A respectable Muhaminadan gentleman used to send her breakfa5t, which she路 partook with Her disciples and vi!:'itors. Even the enemies of Her Holiness could not deny that she was in a high state of consciousness. Those who saw Her aver that her face was surrounded by a spiritual halo. There is no doubt that she was a Sadguru. She attained Samadhi on 21st of September, 1931 at Poona. It was under such a Godrealized Sadguru that our dear Master became God-realized (Majzoob) m january 1914. A more detailed account of this will be given later on.

MY MASTER. (Continued from page 3 of the last issue) As I said the third article was published under the caption '路More about the Perfect Master." It runs thus : During the past few days the newspapers have been publishing sensational accounts of an Indian "Messiah" who has lately come to this country. The subject of those accounts is the Perfect Master about whom I wrote in these pages a little more than six months ago. I promised then to write more about him, and many readers have reminded me of that promise. If in fulfilling it I tell a rather different story from that which . has appeared in the newspapers, the reader can be sure that I have verified my facts. It will be as well if I start by giving a brief outline of his history. Shri Sadguru Meher Baba is a Persian, born in Poona, South India, on February 25, 1895. His father, Irani Sheriar, was a spiritually-minded man, who from boyhood until he was a grown man spent his life wandering in the jungle in search Leave no stone unturned.

THE MEHER GAZETTE

[1934

of spiritual experience. At the age of thirty-five he was told that he should resume a normal existence. This he did: he married and had six children. Meher Baba was the second son. His father is a Zoroastrian, and Meher Baba was brought up in that religion. He went to school and college in Poona. When he was seventeen he was met by Shri Hazrat Babajan, an ancient woman, as a result of which Meher Baba entered a super-consciousness state in which he re~ained for nine months entire:y oblivious of earthly iife. It took seven years before he regained norm,[ human consciousness. During the whole of that time he had to be taken care of. His return to normal consciousness was brought about by meeting Shri Sadguru Upasni Maharaj in 1921. He spent the first two years after that experience in writing an account of what happened to him. This book bas not been seen by anyone, He was never married ; nor did he ever engage in any trade or occupat:on, for he was still at College when the experience I have mentioned came to hr:n. His time has been spent during the past eleven years in travelling throughout India, a!remating with perrexls'of complete retirement. He visited the west for the first time last September, when he spent about three weeks in England, and afterwards went to America for a few weeks. He returned to England from India a fortnight ago, and at the beginning of next month intends to go back to America for an extended period. His reason for visiting America i·s, he· says, that America bei.Dg most deeply engrossed in material things, and suffering most in consequence, is the soil in which a new spiri-tual re-birth will first take place. He declares that America requires only the gnidi·ng hand of a Perfect Master .t~ re-direct iots material powers to the heights of sprritualrty. On his first visit to this country he saw a few people who came to him m London. He also saw !'vfr. Gandhi . On the present occasion, however, the news of his coming was spread from India, and he was met on arrival with the full blast of British newspaper publidty. It would be easy to write a sensationaf story upon this remarkable being, though he is hrmself the least sensational of men. It would not be difficult to make the m06t exaggerated clai·ms for him. I should like the reader to get a picture of him as he is, a qoiet, srmple, happy man. He does not shrmk from £Ontact with others, though he seeks to withdraw himself as mach as he can. In appearance he is under middle height, delicately built, wrth a light brown skin, gentle brown eyes, long brown haiir, strOJ g features, and a serene expresfioD. Perception silently emanates from his presence. He wears Eastern dress in the hGmse, but in the street usually wears ordinary European clothes. He is not an ascetic, and does not advocate asceticism. He lives, of course, in utter simph6ty.. He has not spoken for more than seven years, and communi!i:ates with others by signs, and by pointing to Roman letters painted on a small l!>oard. This silence is not the result of a vow, bui is undertakeil! for spirituaL 1easons. He says that he will break it soon in America. Consistency, thou art a jtwel.

1934]

A ROMANCE OF THE SUN AND THE SEED

He understands English perfectly, and long conversations can be held with him, either with the aid of one of his attendants reading from the board or by following oneself his spelling of words on the board. The latter is not as difficult as it may seem. What Meher Baba is people must discover for themselves. His authority must convince without argument. He must be recognised by the heart. His mere appearance convinces seekers of his spiritual integrity. One recognises in him a spiritual Master-or one does not. I see in him the Teacher about whom I wrote in Everyman on February 11 . He differs from other teachers I have met because he has power. This power is not magnetism or personality, much less is it any sort of hypnotism. It is a feeling of confidence that he has achieved complete self-mastery and can help the rest of us to do the same. He teaches what he is. "The wise man is a Divine mercy to created betngc;," said a mediceval Persian poet. That is what I find in ?vieher Baba. (To be continued).

A ROMANCE OF THE SUN AND THE SEED. (.\n allegory for the relation of the Master and the disciple) [BY PRO. C. D.

DESHMUKH, M.A. PH .D.]

There was a time When the seed lay buried Under the many layers of dust Longing for the Sun.

The Sun too longed To see the seed ; But many were the folds Of thick and overhanging clouds.

For days and nights The seed thought of the Sun, Sighed and thought of the Sun For days and nights,

Once from the overhanging clouds Descended life-giving showers; And the surrounding earth Began to feed the seed.

And the buried seed Struggled and struggled In the darkness of the earth Thinking only of the Sun.

In the course of time It emerged in the open To flower forth in the light. And lo: The Sun's face was bright. Better to wear out than to rust out,

THE MEHER GAZETTE

[1934

THE DISCIPLES IN LONDON. (BY PRO. C. D. DESHMUKH, M.A. PH.D.)

\Vhen Shriji left London on December 14th 1932 His devotees felt His separation keenly. He was their Master, Friend and Guide. He had brought joy into their lives and put them on the Path. They knew full well that He had to attend to His world-mission and that His Incarnation was not for a few but for all. And yet the thought that they will not be able to see the Beloved Master for some time made them sad. It is human to feel a touch of sadness when we have to part from one whom we have come to love and adore. The disciples feel personally drawn to Sriji because His love for them is personal. It is not like a wind which blows where it listeth needless of the needy and which gives a purely temporary delight to the passer-by. But it is more"! Ike the wings of a bird who ~its and sits on the egg until by their creative warmth the creature inside grows and ultimately breaks its prison. However â&#x20AC;˘ His love is not only personal but also impersonal. It is impersonal in the sense that it is utterly unself-conscious like the spontaneC'us perfume of a flower it IS not restricted to a few but is available to all without di;tinction. In ordinary human love the heart is usually held hack or warped by the mind. It is either mixed up with motives or limited by judgment. It is calculating and has an eye on the consequences. And tt is given too thers after weighing their merits. 1t is restric ted by what we call 'considerations'. Th e diminution in the overflow of such love is due to the domination of the heart by the mind. And the i_ndividual concerned feels within himself a sense of limitation, winch i:. due to inward emptiness. In the case of a Perfect One the mind and the heart do not func tion against one another but ~~Âˇ ith one another. The harmonious functioning of the two facilitates the release of L ove Divine which sp6ngs from Truth-consci ~ nsness. /\s the source of such Love ;s supra-mental super-consciousness it cantJot be hmited by the mind. It blesses the high and the low, the sinner and the saint alike. It is not caught up in the di:,tinctions of duality. It is pure because it is untainted by any worldly considerations and because it is pure it is unlimited and free. It is an overflow from inward completeness. It is infinite and it flows in measureless abundance toward s all who open them~elves to it. Because of His perfect love S riji becomes all in all to His devotees. It has been said of Jesus of Nazareth that He was One "whom but to know is to adore". That is al so true of the Beloved 1\Iaster. There is not a srngle soul who does not love the manifestation of perfec tion when he sees it. And loving the Beloved Master is an intense experience. It is not like other fleeting passions that last only for a short lime. It grrps the entire personahty of the devotee and consumes all the dross therein. Theretn, like a piece of camphor which is aflame, the ego becomes thinner and thinner until it completely vanishes. And this intense love of the devotee is susta)ned by the Beloved Master Himself who makes h~m the rec~pient of His ever renewing and ~nexhaustible Love Divine. Architecture is frozen music.

1934]

THE DISCIPLES IN LONDON

It is an unique experience to be in the midst of Sriji's disciples. Their great delight is to share their spiritual experiences with one another. They are never tired of speaking about Him. Like the memory of the morning Sun He dwells in their hearts. So when they meet one another their thoughts naturally turn to Him . And in many a verse they pour forth their devotion to Him. Some on whom the Beloved Master's Grace descends find great happiness in meditating on Him. When such a disciple is alone he has only one thought and that is a bout Shriji. Every time he thinks of Him, He fills his mind. Nor is it merely the mind which is thus occupied in thinking about Him. The heart also is simultaneously drawn towards Him. Or rather it is the heart which leads the mind. The mind therefore has to make no effort in meditating upon Him. Because of love the mind dwells upon Shriji's perfection with joy as on a thing of sublime beauty. In thinking of Him, therefore, the mind and the heart functior. together and harmoniously. It is just this harmonious functioning of the mind and the heart which the aspirant usually finds it difficult to attain. There are some people who are all mind but their capacity for feeling is very slight. In them the mind has a tendency to oppress the heart. If there is any uprush of a noble emotion or self-giving love the mind immediately represses them with the help of some doctrine or theory and thf:! heart is again dried up. On the other hand there are others in whom the heart is more developed than mind. These on the whole tread upon a ground which is much safer. For spiritual perfection, however, a merely unorganised and undirected mass of emotion is not enough. Such a mass of emotion can very often blind the mind and create confusion and inner conflict. It is like a great thunderstorm which has immense power but which cannot be made serviceable for constructive purposes. Therefore in the complete absence of mentality heart cannot lead to emancipation. However, with most people, the real difficulty is not that they lack intellectual perception of values bu[ that their hearts arc empty. They are like splendidly built lakes which are without water. It is true that a perfect lake needs to have not only plenty of water but also well-defined sides. But if we have only well defined sides and no living spring of water we cannot get a lake. And if we store from outside limited quantity of water it will stagnate in the course of time. vVhereas if we have a living spring of water it is much easier to construct a Jake which has plenty of fresh water in all the seasons. In the same way it is comparatively easy for a person who has intense Jove to refine and direct it with the help of his discriminative intellect. In h;s case the heart warms up his head and uses it to secure the perfection and the harmohy of emotions. We thus find that for spiritual perfection we need to have a balance between reason and love. But of these two love is more fundamental. And it is for this reason that Shriji's appeal is primarily to the heart. But He not only awakens in it the spring of love but also directs it. Mind is the great lever of all things.

THE MEHER GAZETTE

[1934

The aspirant who meditates on Shriji's perfection finds that his mind heart are gradually harmonised. As He is always with him in his mind heart he experiences infinite joy and peace. No more for him is there problem of happiness for neither •.ime nor space can separate him from Beloved.

and and any his

Editorial. Eleanor F. Rathbone has written a very instructive book called "Child marriage or the Indian Minotaur". Child marriage in India is really its monster Minotaur. The sooner it is destroyed root and branch it is better for the fair name of our beloved Mother country. It is heart rending to read the following figures:-

1921.

1931.

- - - -·

AGE. 0--- 1 1- 5 5-10 10-15

WIVES.

9,066 209,397 2,016,637 6,330,207

WIDOWS. 759 14,380 102,293 279,124

WIVES.

44,032 757,770 4,200,534 7,269,208

\Vmows. 1,515 29,365 105,432 185,339

These figures tell us a heart rending tale. That there were in 1931 about 44,000 wives who were married at one year of age and that 1515 of them became widows shows that we are all Minotaurs. Old Vedic India was great for ages because she understood the responsibilities of womanhood, and childmotherhood was then unknown. Those were days when Marriage was considered a sacrifice in which two intelligent adults-hu~band and wife-took part, and one of whose most important duties was to bring forth healthy children who would become great citizens of their Motherland. In those days both man and woman had to observe Brabmacbaryam before marriage (Brahmacharyena Kanya Yuvanam Vindate patim-Atharva Veda). Ignorant Orthodoxy cannot explain away this unambiguous mantram. Boys and girls should observe brahmacharya, receive sound education and then marry. In this sacred land of Gargis and Maitreyis we have now thousands of child-widows!!! Manu says "where women grieve, that family quickly peris!Jes; but where they do not grieve that ever prospers." How can India prosper while there are thousands of child-wives, child· mothers and child-widows. The Karma-Devas send weaklings into the wombs of these unfortunate children. The blessed land of stalwarts is gone. We ste everywhere puny, weak, and haggard boys and girls. According to the late Mother Annie Besant this child-motherhood is one tremendous obstacle to the progress of India, because the child-mother 'can Good name in man and woman is the immediate jewel of their souls.

1934]

MANDUKYA-UPANISHAD

never grow to the real height of motherhood'. This important question should be decided by all patriots-male and female-immediately after thoughtful and deliberate consideration. If only we solve the two problems-marriage and caste satisfactorily, we could solve easily many of the other problems, and set an example to the world of an ideal social state.

MANDUKYA UPANISHAD. This Upanishad is named after the Rishi Mundaka. It is said that it is the epitome of all the Upanishads. In twelve small mantras it describes all the states of consciousness- From the awakened state to the supreme Absolute state of super-consciousness. It is one of the Atharva Veda Upanishads. We shall state here, in brief, the contents of this very interesting Upanishad. It is stated that the Brahman has four conditions or states of existence. The waking state, the dreaming state, the deep sleep state, and the superconscious state. The word 'OM' is clearly explained. It is said that it is all that was, that is, and that will be. How it is the verbal manifestation of Para Brahman is very clearly explained. We also learn how meditation on this word is a means to the understanding on the real nature of Brahman. We shall now proceed to understand the mantras. First, there is the salutation. " Om, salutation to Brahman. Oh Devas; may we hear with our ears wi1at is auspicious. Oh worshipful ones! May we see with our eyes what is auspicious. May we who chant enjoy our allotted life with strong limbs and bodies." (Our Aryan ancestors' prayed that they might be strong and healthy throughout their physical existence. Why not we pray every day that we may be strong and healthy all our lives and try to live our allotted lives happily ? Our bodies are temples, and we should take proper care of them. Till this spiritual Jesson is learnt, our Mother India will not be happy). 1st m :mtra.

This immortal syllable OM is (represents) all (manifested). This is its explanation. The past, the present, the future are all OM. What is beyond all time (Anyat-yat = The other, what) is truly OM. [As sound (sabda) and object (Artha) are inseparable OM and the Manifested Universe are inseparable. The Manifested Uni,Âˇerse is the Sagu1ta aspect of Para Brahmam, and the transcendental nature is its Nirgrma aspect. As 'OM' is 'all', by fixing our mind on it, we can easily understand the saguna and nirguna aspect of Para Brahmam]. The Joss of wealth is Joss of dirt.

THE MEHER GAZETTE

[1934

2nd mantra. Undoubtedly all this is Brahman. (saba) and this Atma is four-footed.

This Atma is Brahman.

All that

[All that is represented by 1 OM' is Brahmam. Do not thereby think that only the objective existence is Brahmam. -Even the subjective existence (Atma) is Brahmam. This Brahmam is four-footed, i.e., has four conditions or states of consciousness].

3rd Mantra. The first condition is called Vaiswanara. Its place is in the waking state of consciousness. It arises from sense perception of external objects. It has seven limbs. It has nineteen mouths. It is the enjoyer of gross objects. That is therfirst foot of the Atman. 1

Vaisvanara' means 1 The ruling power in all men,' or 1 He is all'. First, is the waking state of consciousness. It then enjoys all gross objects through its nineteen mouths. These are 5 gnanendriyas (sense organs), 5 karmendriyas (organs of action), 5 pranas, and 4 antahkaranas (mind-aspects). It is said that Visvanara has seven members of the body. They are, [

1 Head ii & iia Eyes m Breath iv B_ody

v vi

Lower organ Feet

Heaven. Sun and Moon. Air. Sky. Water. Earth].

4th mantra The second condition is 1 Taijas '. Its place is in dreaming state. Its consciousness is inward. It has seven limbs and nineteen mouths. It enjoys the impressions in the mind (enjoyer of lmÂˇeliness). [Atman in the mental state is called Hiranyagarbha].

PRACTICAL LESSONS IN YOGA (BY SWAMI SRI SIVANANDJI)

(Continued) 19. You can concentrate on the space midway between the two eyebrows (Trikuta). You can concentrate on the mystic sounds (Anahat dwcmi) that you hear from your right ear. 20. You can concentrate on OM picture. The picture of Lord Krishna with flute in hand and the picture of Lord Vishnu with conch, discus, mace, and lotus are very good for concentration. You can concentrate on the picture of your Guru or any saint also. 21. Vedantis try to fix. the mind on Atma, the inner self. dharana. God's mill grinds slow, but sure.

This is their

1934]

PRACTICAL LESSONS IN YOGA

:22. \Vhen Hala-Yogins concentrate their minds on shad-adt ur or the six supports (the shad-chakras), they concentrate their minds on the respective pres iding devatas aJ:;o viz., Ganesh, Brahma, Vishnu, Rudra, Ishwar and Sadasiva. 23. Control the breath through pranayama. Subdue the lndriyas through pratyahara. And then, fix the mind either on Saguna or Nirguna Brahman. 24. According to Hata Yogic school, a Yogi who can suspend his breath by Kumbak for 20 minutes can have a very good dharana. He will have a very tranquil mind. Prana~Âˇama steadies the mind, removes Vikshep (dis- , traction) and increases the power of concentration. 25. Those who practice Kechari Mudra by cutting the frer:um lingue and lengthening the tongue and fixing it in the hole in the pa 1ate by taking it upwards will have very good dharmta (concentration). 26. Those who practice concentration evolve quickly. They can do any work with scientific accuracy and great efficiency. What others can do within six hours, can be done by one who does concentration within half an hour. Wh~t others can read within six hours, can be read by one who does concentrat1on within half a n hour. Concentration purifies and calms the surging emotions, strengthens the current of thought and clarifies the ideas. Concentration helps a man in his material progress also. He will have a very good out-turn of work in his office or business house. What was cloudy and hazy before becomes clear and definite: what was diffic:.!lt before becomes easy now and what was complex, bewildering and confusing before comes easily within the mental grasp. You can ach ;eve anything through concentration. Nothing is impossible for one who practises regular concentration. 27 . lt is very difficult to practise concentration when one is. very and when one is suffering from an acute disease.

hu~gry

28. He who practises concentration will possess very good health and very clear mental vision. 29. Retire into a quiet room, sit on Padma asan. Close your eyes. See what happens when you concentrate on an apple. You may think of its colour, shape, size and its different parts such as skin, pulp, seeds etc. You may think of the places Australia or Cashmere wherefrom it is imported. You may think of its acidic or sweet taste ana its effects on the digestive system and hlood. Through law of association ideas of some other fruits also may try to enter. The mind may entertain some other extraneous ideas. It may begin to wander about. It may think of meeting a friend at the Railway station at 4 P.M. It may think of purchas ing a towel or a tin of tea or biscuit. It may ponder over some unpleasant happening that occurred the previous day. You must try to have a. definite line of thought. There must not be any break in the line of thinking. You must not allow other thoughts which are not connected with the subject on hand to enter. You will have to struggle hard to get success in this direction. The mind will try its level best to run in the old grooves and to take its old familiar road or old-beaten path. The attempt is The offender never pardons.

THE MEHER GAEZETT

somewhat like going up a hill. success in concentration .

[1934

You will rejoice when you get even some

30. Just as laws of grav it ation, cohesion etc. operate in the ph ysical plane, so al so definite laws of thought ~ uch as law of association, law of relati v ity, law of contiguity etc. operate ir.. the mental plane or thought-world. Those who practice concentration should thoroughly understand these laws. When the mind thinks of an object, it may think of its qualities and its parts also. When it thinks of a cause, it may think of its effect also. 31. If you read with concentration Bhagavat Gita, Ramayana or the eleventh ska nda Bhagavai several times, you will get new Âˇi deas each time. Through concentrat ion you w ill get penetrative insight. Subtle, esoteric meanings will flash out in the field of mental consciousness. You will unders tand the inner depths of philosophical significance. 32. When you concentra te on any object do not wrestle with the mind. A void tension anywhere in the body or mind. Think gently of the object in a continuous manner. Do not a llow the mind to wander away. 33. If emotions disturb you during concentration. do not mind th em. They w ill pass away soon. If you try to dri ve them, you will have to tax your will fo rce. H a ve an indifferent attitude. The Vedantin uses the formul <e "I don't care," 'ÂˇGet out," "I am a sahshi-witness of the mental modifications " to dri ve the emotions. The Bha kta simply prays and help com t s from G od.

34. T rain the mind in concentration on various objects, gross and subtle, and of various sizes, small , medium and big. In course of time a strong habit of concentra tion w ill be form ed. The moment you s it for concentration the mood will come at 0nce quite easily. 35. When you read a book, you must read it with concentra tion . Th ere is no use of skipping over the pages in a hurried manner. Read one page in Gita. Close the book. Concent ra te on what y:m have read. Find out par all, 1 lines in Maha bbara t, U pan ish ad a nd Bhagha va t. Com pare and contrast. 36. For a neophyte the practice of concentration is disgus tin g and tirin g in the bEg innin g. He has to cut new g rooves in the mind a nd brain. After some months he w ill ge t great intf::res t in conce11trat ion . H e will enjoy a new kind of happ iness, the concentra tion Ananda. He will become res tless )f he fail s to enjoy thi s new kind of ha pr.iness even on one day. Concentration is th e only way to get rid of the wordl y miseries and tribulations. Your only duty is to practice concentration. You have taken this physical body to practice concentr ation and through concent ration to real ize the self. Charity and Ra jasuya Yagna is noth ing when compared with conc~ntr at ion: They are playthings only.

The lion is not so fierce as they paint him.

19 34]

MEH E R ASR AMAM

MEHER ASRAMAM. Saidapet: (Madras) 1. Mem hers of !\T eher L eague assemble here a t 8 a. m. on the 1s t Sunday of every munth and s pen d a n hour in prayer a nd m edita tion.

2. B ro. (' . V. Ramanuj acha rlu di s tributes rice to the poor in the As ramam. H e spends a lmost a ll hi ~ time here in meditation. 3. Earnest sp iritua l a spirants may go to the Asram a m at any time and meditate in that quiet place.

THE HARIJAN PAGE. I In th e four th confere nce of the S alem D istrict Adi- Drav idas, th e Pres ident, D r. P. Varadarajulu Na idu s poke som e words of w isdom. H e said tha t Hi ndui sm was not to be hated or to be w iped out of ex is tence for the sin of th e caste system hav ing been foisted on its votari es- and th a t it needed to be reformed and purged of its ev il s. H e would ask all reformers not to work in ha te but in Jove a nd co-operat ion. H e rea lise d that the task was a hard one, but it had to be done. H e warned the Ad i-Drav idas aga ins t a ttri buti ng the ir depressed state to th e Hindu reli gion. Hinduism ta ugi1t noble t hings , said he, a nd a ll men were equal in its fo ld. According to hun t he present subme rged pos it ion of the Ad i-Drav idas was due to mi su nders ta ndi ng of reli gion. There is no doub t that untouchability is a curse.

II Le t us now know somethin g of th e life of S ebari Dev i, a daughter of th e 11hils, one of the a bor iginal tribes or depressed classes of Indi a . F rom her childhood sh e loved G od's creatures, a nd her humanitarian sympa thy was exe mplary : She had a great des ire to serve others , espec ia lly Sa ints and S ad hus. Dut they would not a ll ow her to a pproach them. She therefore, unnoticed , cl eared the path s to th e ba thin g gha t a nd supp lied them w ith fue l. S he did so at ni g:1 t with pat ience and hu m: li ty worthy of H ind u \Yomanhood. One of the S a in ts fo und out t he benefac tor, a nd took her to hi s Asram am. S he becam e h is di sc iple a nd he treated her w ith respect . The other Sad hus outcasted S ebar i's Guru , as he had an un toucha ble sishya, bu t he paid no need to the ir foolish ac t. \ \!' hen he at ta ined samadhi he told S ebari tha t she wo uld m ee t S ri R ama chandra and L aks hman. Sh e met them and the L ord described to her the n ine ty pes of B hakti. Sh e wors hi pped th e L ord and rea li zed th e goal. Swami V i vekananda said " Man m us t realize God, feel God, see God, ta lk to God. Th at is reli gion ". Our la dy-saint of the so-ca lled lowest cas te, saw G od, talked to God a nd realized God. She was t he lover of her B eloved. T ho mas A Kempi s says,- " H e therefore tha t is no t pre pa red to suffer a ll th ings a nd renounce hi s own w ill, to adhere invaria bly to the w ill of his Beloved, is un worthy of the name of lover. It is essentia l to that exha lted c haracter to end ure Illus trious ac ts high ra ptures do infuse.

THE MEHER G AZETTE

[1934

the severest labours and the bitterest afflictions, and to let nothing in created nature turn him as ide from the supreme and infinite good," Our Lady-saint was such a Karma Yogin . " Not birth, nor samskaras, nor study of the Vedas, nor ancestr y, are causes of Brahm anh ocd. Conduct alone is verily the cause thereof". (Maha-bharata-Vanaparv,t). Our Lady-saint was really a Brahmana. Knowledge can never be the monopoly of any caste or class. " I am the same to all beings" says the Lord of the Gita. Let us therefore treat the Harijans as our own brothers and sisters. This is the message of truth. Let us wake up, do our duty, and make our Motherland great, or sleep until this grea t country dies. In the words of Mother Annie Besant "choose you, then, what you will, and may the High Gods inspire you to choose aright."

THE LADIES' PAGE. Divorce in Ancient India. rThe followin g is an article published in the May issue of the 'Kalpaka '.} "The introduction of the D ivorce Bill by Dr. G our in the Legi slative Assembl y has brought the di vorce question into prominence in the public mind. Quite a large number of peop~ e believe that as marriage is a reli gious sacrament in the eye of the Hindu, divorce could not have been in vogue in Ancient India and as such the state is not right in interfering with such a religio-social matter as marriage by permitting the introduction of a bill in the Assembly. Some even go the length of saying that there is no word in Sanscrit for di vorce apparently to support their contention. A reference to Sanscrit literature would throw light on the matter. Narada in his Smriti says thus : '\Vhen her husband is lost or dead, when he has become a religious asceti c, when he is impotent, and when he has been expelled from caste, these are the fi ve cases of legal necess ity, in which a wom an may be justified in taking another hushand.' (XII. 97). Eight yea rs shall a brahm :n woman wait for th e return of her absent husband: or four years, if she has no issue: after th at time, she may betake herself to a noth er man (98). A Kshatriya woman shall wait s ix years; or three years if she has no issue . A \'a isya woman shall wait four (years) if she has issue; any other Va isya woman (i.e., one who has no i s~ue ) two years. (99.) No such (definite) per iod is prescribed for a Sudra wom an, whose husband is gone on a journey. Twi ce the above period is ordained, when the (absent ) husband is ali ve and tidings are received of him (100). The above series of rul es has been laid d(;wn by the creator of the world for those cases when a man has disap peared . No offence is imputed to a woman if she goes to live w ith a nother man after (the fixed period is elapsed)".

â&#x20AC;˘ Moksha' the Sanskrit term for Divorce. Kautil ya, the great Brahmin minister of Emperor Chadragupta who was contem poraneous with Alexander the Great says thus in his Artha Sasthra (Cha p. III) : -Âˇ A woman hating her husband cannot dissolve her marriage with Awake, arise, or be for ever fallen.

1934]

TI-lE CHILDREN'S PAGE

him against his will , Nor can a man dissol ve his marriage with his w ife agains t her w ill. But from mutua l enmity divorce may be obtained (parasparam dveshan moksha). If a man, apprehending danger from his wife desires di vorce (moksham ich et) he shall ret"rn to her whatever she was given (on the occas ion of her marriage) . If a womap under the a pprehension of da nger from her husband, desires di vorce, she shall forfeit her cla im to her property ." S o much for the dissolu tion of the marriage bond . F ur ther regarding the remarriage of ma les (du ring the life- time of the fi rst w ife) thi s is what Kautil ya says again in his Arth a S as tra (Cha pter I I) :Âˇ- " If a wo ma n brings forth no (li ve) ch ildren, or has no m a le i ~s u e , or is barren, her husband s hall wait for ei ght years (before marrying another). If she bears only a dead ch ild, he has to wa it f0r ten years . If she brings forth only fema les, he has to wait for twelve years. Then if he is desirous to ha ve sons, he may marry another. In case of v iol a ti ng t his rule, he s ha ll be m ade to pay he r not only sul ka, her property (stridh a na) and a n adequa te moneta ry com pensa tion (aclhiv edan ikamarth am ), but also a fine of 24 panas to Government."

Government interfere nce. T he passages .. . .. .clea rl y reveal th a t d ivorce was permitted in olden days m India a nd tha t ' m uks ha' was the sanscrit (legal) term for di vo rce in th ose cl ays. The levying of a fine of 2+ panas by Gove rnment on a ma n ma rry ing a second wife \Vithou t adeq ua te cause equall y sho ws t ha t t he G overnm ent ut our count ry in olden days in terfered too in s uch matters as m arr iages."

[Edito r].- In the l{ig Veda x. l 0.1 0 the re is th is man tra : W hen a man s in capa ble of produc ing child ren, let him address h is w ife a s foll ows :- 0 T hou t hat art desirous of getting c hild re , do not ex pect me to rai se offerin g u pon thee. Do thou therefore seek another hus band''. R ead al so Manu ix. 76 ; n .I 8 l. "If the husband be very cruel, le t hi s wife forsake hi m an d bea r chi 'd en by N iyoga .. ... . ". Manu says " De pendence ( Para1 asa m ) is pa in , whi lst inde pende nce (a tmavasam ) is ha ppiness". Husband and wife shou ld trea t eac h othe r m o ~ t lov in g ly a nd li ve harmoni ously. If th ey cannot li ve together ha p p il y th ey m ay prac tice Brah mac ha rya. If t hey ca nnot cont rol the ir pass ions th ey m ay ag ree to di vorce each other. T here is au tho1ity fo r th is pos ition. And it is com m . n sense] .

THE CHILDREN'S PAG E . Sound educa tion for H indu boys and g irl s is t he desidera tum in modern India . A combina tion of H indu relig ious and ethica l training w ith th e western education suited to th e needo; of the times w ill onl y "a ti sfy our want . B ut it should never be forgotten that the educati on shou ld be definitely and di s tinctively Hindu. It is to be regretted that there are few schools in India where such an educa tion is imparted. J ust are the ways of G od.

THE MEHER GAZETTE

[1934

What interest our brothers in the west take in the cause of education of their children will be clear to one who makes a pilgrimage to the schools in the west. We Indians talk and talk, and oftentimes we are hopelessly lost in talking. Our old Gurukulas have disappeared. We have no institutions answering their description. Shall we begin to do something in this important matter or sleep for ever. II My dear children, hear what Elsa Ueland s3.ys about Carson College (America). Carson College for Orphan Girlc;, in Flourtown, Pa., just beyond the Chestnut Hill section of Philadelphia, is an endowed institution, which by the will of its founder, em acc~pt only girls between six and ten years old, whose parents are both dead. These children become the wards of the College, and are under its guardianship until they are ~:ighteen. The College was opened in 1918 and there Wt-re one hundred girls on the roll (in 1925), ranging in age from six to eighteen. Of these twenty eight go to high or trade school or buc;iness school away from the College, and eigÂˇht are getting vocational training at work.

Three fundamental concepts have guided the development of this institution_ First : that the basic need of every child is a real home back~round and this means affection and special understanding, and a chance to share and participate in all family activities. The children live in family groups, the smallest one of eight, the largest one of thirteen, each with a housemother and children of aU ages from big to little. The fact that every Carson child has the handicap of having come from a broken home, from an early background of disaster and unhappiness, means that all the more does each one need the security and continuity of cheerful and affectionate family life. So the family is very important. Each one is different. Each has its own ways, its own celebrations and traditions. The second guiding concept is that these children must live in the world as it is, not in a remote institution world, but in the world of Flourtown. Five of the families live in old Flourtown houses along the village street, with ordinary attics and backyards and gardens and chickens and neighbours. Everyone learns to swim and dive in the "swimming hole" of the nearby vVi:;sahi.ckon Creek. The play-ground is shared with the baseball team, which represents Flourtown in the country league. Church suppers are important; Carnivals for the Fire Company; cake sales for the Visiting Nurse. And third : an ever widening range of experience is sought in this world of activity and participation, so that every child may herself have some signal success that is recognized by her compan:ons; and so that she may also generously appreciate the achievements cf her fellows. The childhood shows the man.

1934]

THE CHIDREN'S PAGE

The Carson school has emphasized free expression from the beginning, as this seemed a more than average need of the children in its care. A good deal of time is given to music, poetry, dramatics, tableaux and festivals. Also to many crafts,-drawing, pottery, cement work, weaving, printing, and the cutting of linoleum blocks. Occasionally a new craft like the making of a stained glass window is undertaken. But with all this, the practical arts of Flourtown are not forgotten. Before she enters high or trade school or takes a job outside, every girl can cook fairly well for a family group ; make her own dresses and launder them perfectly ; use typewriter and telephone and kEep her own accounts; care for a member of the family who is sick; and be responsible for little children with some intelliÂˇ gence ~ nd interest, as she has learned to do when assisting in the Nursery School. No foreign languages are taught at Carson. There seems too little time, but the children are awakened to the beauty and interest of their own world and helped to live and work in it as effective citizens. "Fame is the spur that clear spirit doth raise (That last infirmity of noble mind) To scorn delights, and live laborious days".

- :Jf ilto1z's

Lycidas).

( 1) Children, do you know what 'celluloid' means. When pure cotton 1s treated with nitric acid, or with a mixture of nitric and sulphuric acids, it 1s converted into certain nitrated forms of cellulose. When these cellolose nitrates are heated under pressure with camphor they are converted into an inflammable material known as celluloid or xylonite. It is used in the manufacture of an enormous variety of articles. (2) Do you know how petroleum is produced ? Mineral oil has probably been formed by the gradual decay of animal and vegetable matter entombed in certain rocks of which the crust of the earth is composed. It occurs in many parts of the world, and is usually imprisoned in porous rocks and sands and in hollow cavities capped by impervious strata. It is only when the overlying rocks are pierced by the drill of the mining engineer that the supplies become available for use. The material is refined by a process of distillation which is carried out in a series of " stills" so arranged that as the oil flows from one still to another it is continually raised in temperaÂˇ ture. In some localities the liquid may be light and as clear as crystal. (3) My dear children: Do not forget your dear Motherland. wisely. Scorn delights and live laborious days,

Such sweet compulsion doth in music lieÂˇ

Serve her

THE MEHER GAZETTE

[1934

NOTICE. We have the greatest pleasure in publishing the following communication from the Manager of "The Vision" : Ours is to serve, and we have started a new English monthly devoted to the revelation of the inherent D ivinity of man and the world. Contains messages, articles and poems from the pen of writers of high spiritual illumination-both Indian and European. Find in it th e essence of all reli gioJ;Js and of the loftiest spiritual experience. Kindly become a subscriber to "The Vision" and deriving benefit therefrom , help the cause for which it stands.

Editor: Swami Ramdas Annual Subscription Rs. 1-8. Foreign 4 sh. or 1 dol. Kanhangad P.O . (South India)

MEHER LEAGUE. When His Holiness Sri Sadguru Meher Babaji graced S aida pet with His Presence the following resolution s, among ot hers, were passed in Hi s immediate presence:i. That a League called " i\â&#x20AC;˘Teher Leag ue" be form ed with th e object of promoting Universal B rotherhood. ii. That all persons, who are aged 15 and above mi ght become members of the League. iii. That the only condition for becoming a mem ber is that he or she should undertake in writing to promote Uni versal Brotherhood in though t, word and deed. iv. That the League should spread the message of our D ivine Lord Me her Babaji viz., Uni versal B rother hood. Hi s H oliness Sri Meher Babaji is the pa tron of the League. President : C.V. S am path Aiyangar, Vice-President: 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 Cross Road, Sankarapuram, Bangalore City, or V. T. Lakshmi, M.A., L.T., M.R.A .S. (same address as above). They also serve who only stand and wait.

MEMBERS OF MEHER LEAGUE

1934]

MEMBERS OF 'MEHER LEAGUE'. BROTHERS.

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N .B.- T hef Edi tor res erves the r ig·ht of reje\c ti ng .a d vertise1n en ts and 0 ma 1' mg c 11anges 111 t 11e same. : t 1ve rt Jsement s re 1ating to alcohol, charms, etc., wi ll no t be accep ted .

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Fr in t <' d at 'f h e 8 olar r·r inti ng W N !ts . G~, J ecni s Roa d . Saidapet an d Pub li sh ed b,· .-\.i ya n gn r , t h e P res iden t of :l[eb cr Lea gue, J\Ieh cr Asmmam , Sai dapet , (M adra s) E di tor : C. V . Sam pat h Aiya nga r .

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