Meher Gazette Volume Three Number Four Alt by AMBCSC ARCHIVES PRINT LIBRARIES

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Meher Asramam" : Sardapet, (Madras). A Bi-monthly review devoted to the Propagation of Sri Babaji's Message and of Universal Brotherhood Through Meher League.

Vol. Ill]

SEPTEMBER---OCTOBER 1934

Vv'here is ignorance : vVhere sorrow for him who has seen the O ne in iVIany? Y afur V eda.

[Nc>. 4

Ba ngalore City, M a dras Presidency.

@ THE

MEHER GAZETTE A Bi-monthly review devoted to the Propagation of Sri Babaji's Message and of Universal Brotherhood Through Meh:!r League. SEPTEMBER-OCTOBER

VoL. III]

[No. 4

~~~~~~~ ~~ ~~~~~~~ ·~~\li ~~~-,y,;~~ ~::+If~~ ~~~~16. Death is better for him who lives for himself! That man really lives who lives for ·others; 17. Food and clothing rank lowest'amongst the services one can render to the needy. Next better comes education. But the highest service consists in imparting spirituality or knowledge .of. God.

18. Unless you question, ymt'can never learn. Let not the false sense of propriety, or fear of blasphemy deter you fro1i1 questioning the why and wherefore of your being. The answer to these will lead you to Perfection.

19. Give up your desires, and your false self is lost. your real Self is gained.

Gain pure Love, and

20. Attachment to the One and detachment fr0m the . many .is the key to Freedom ::,lnd Salvation.

INVOCATION TO ADONAI. BYBRo. FRATER S.S.H.F.

NEW YoRK (U.S.)

0 Adonai! Thou Art the Light and Life of my Soul. Adore Thee.

I Love Thee: I

Illuminate My Mind: Strengthen My will: Enflame My Heart with Love for Thee and for All Beings. And Bring Me Unto Conscious Union With Thee- True \Visdom and Happiness. Aum!

Aum!

[\-Ve shall publish another thrilling invocation to Adonai by our brother in the next issue. Ed.] Rogues are always found out in some way.

THE MEHER GAZETTE

[1934

NEWS ABOUT THE HOLY MASTER. After a strenous tour in the West (details wiii be given in the diary of Bro. Dadachanji) our dear Master Sri Baba landed in Bombay on the 2nd August. He went to Nasik the same evening. After spending that night with his dear disciples there He left that city for Ahmednagar the next day. The dear Master is now in His colony Meherabad. Bro. Dadac'hanji writes: " Give Babaji's Love to all' the dear ones of Your devoted family and also to other dear ones at yotlr end."

SRI BABA'S 7th TOUR TO THE WEST. June-July 1 934 (Diary) [Here is the interesting diary of Bro. Chanji of the . tour : Ed.]

9th June .-Left Bombay. 22nd June.- -Arrived Marseifles on the 22nd June by the P and 0 liner S.S. Mongolia. Received here by Princess M· and two others coming from London and Paris. 23rd June and 24th June. Arrived Paris. Stayed at the Hotel Metropolitan. Dr. K. V. the famous writer, poet and artist, who has undertaken to write the scenario for Baba's new spiritual picture, sees Baba for the first time. A very interesting meeting is held in the house of Mrs. R. B. where Baba was specially invited for an afternoon on the 24th, and the film . topics are discussed at length for over three hours. Baba explains to Dr. V. all the details for which he was anxiously waiting, the spiritual theme, as also the full details Hbout Creation, Evolution, Re-incarnation, Spiritual planes and Realization, etc.• showing him the various figures and diagrams etc. drawn ' on the big chart specially prepared under His dictation and guidance in India, with their interc pretations in detail, with which Dr. V. is amazed. The theme and construction of the story already written out by Dr. V. were discussed, changes suggested and a plan worked out for a further expansion of the story with the spiritual theme added. Among other visitors in Paris who were very few, .about half a dozen, there was one very distinguished person, the Duke of-who heard about Baba: from Princess M. and expressed his desire to see Hitn if it could be arranged, and was much delighted and impressed with the meeting of a Holy Master like Sri Baba.

26th June : Noon: Leave Paris: via-~C;~Iais-Dover. Arrived London (Victoria Station) same evpning about 7-30 P .M . Drive straight to 6·1, Com payne Gardens, W. Hampstead, at the house of the De Leon family where Baba stayed for ten days. (June 26th to July 5th). He knows best what is good that has endured evil.

1934]

BIOGRAPHY OF SRI MEHER BABA

This visit of Baba to the West, as you all very well know, was particularly meant for the preliminary arrangements in connection with the great spiritual, film Baba wishes to be produced for His work in future, and for which He personally worked so hard, preparing the chart and explaining details, from the point of Creation to the end in Realization, of which He wished to give to the world a practical idea through the picture, the best and most interesting medium. And it gives me the greatest pleasure to inform you all that everything with regard to the production of the picture has so far progressed very well. The project has been gradually taking a practical shape, and the picture now seems to be a probability with the co-operation of such enthusiastic and experim~ed co-workers as the weli-known producer P, and the famous writer and director Dr. V. backed up by Baba's staunchest and most loving devotees in the West, Princess M, Mrs. E. P., and Mrs. E. D., whose sincere a~ :l strenuous offer to bring it about for their beloved Baba, even before He arrived here, can not be too.highly praised. The experience of Mr. P. who saw Baba only two days before I write this, i.e., on lOth July, for the first time, is wonde"rful. He felt Baba all the while within, in a way he him~elf Âˇc ould not' well 'understand, and wished all the while to work for Him through pictures, with his Âˇwonderful experience. But the moment he saw Him physically, he said repeatedly "Till now, I felt at times rather. nervous, but now, having seen you I am confident. I will do it. Dr. V. too, has had some wonderful experience_.of Baba's inl/.er working and His ways, that has enabled l)im to realize and ::~opreciate His Great Divine powers, and ~s reported by P is quite a qiffer"r ::>n by now, having had an' understanding' of greatness and his insignificant 11othingness ', in spite of his being a writer of great fame, and has now begun to write something as suggested by Baba, and quite different from what he himself wrote at first, and which he hesitated at first to change. (To be continued)

CHAPTER VIII BIOGRAPHY OF HIS HOLINESS SRI MEHER BABA. REALIZATION. All earnest students know the story of Nachiketas, referred to in the 135th Sukta of the tenth mandala of the Rig Veda and in the Taittiriya Brahmana, and most charmingly narrated in Katha- Upanishad. N ach iketas, the Brahmacharin son of King Vajasrava, went to Yam a, declined to accept transcient things, and ,requested the Guru-Deva to explain to him the mystery of Death. Yama (Death) alone -can explain the secret of death. He after much hesitation satisfied the longing of his sincere Sishya. Soft words butter no parsnips.

THE·MEHER GAZETTE

[1934

After explaining the nature ofParabrahmam he wound up his discourse in the sixth chapter of the Upanishad by saying that the Purusha dwelt always in the·heart of beings, that one should separate Him from the body as the stalk from a grass (a very apt simile), and that knowing that immortal One amidst multiplicity was the true knowledge (mantra 17)-Nachiketas having been so. instructed by Yama became free from all . impurities and death and attained ·Brahman. Then the Upanishad says "So also will · attain any one: who would know thus the inner self." Thi<> Upanishad emphatically says that the first step to self-realization is faith in the words of the Master who has actually realized the Paramatman. That is why it says that the Atman can never be reached by speech, nor by mind, nor eyes. As it is transcendental it can never be realized by mere argumentation. Swami Vivekananda said "Every one is God to me. Think of the joy of loving man as God ! Squeeze your orange this way and get ten thousand fold more out of it." This is realization. This must be the end and .aim .of every true religion.• The Ger.man mystic, An15elus Si !esius says," Spark from the Fire! Drop froin the Sea! 0 man, what art thou then Unless to thine Eternal Source Thou dost return again ? " Omar Khayyam sang," Some look for Truth in creed and forms and rules, Some grope for doubt or dogmas in the schools ; But from behind the veil a voice proclaims, Your road lies neither here nor there, 0 fools ! " Then what is that road ? " The nearest way to God Leads through love's open door ; The path of Imowledge is Too slow for evermore." One of the .greatest Masters says, " Of all the qualifications,. Love is tbe most important. For if it is strong enough in a man, it forces h~m to acquire all the rest, and all the rest without it would nev:er be sufficient. Often it is translated as an intense desire for liberation from the round of births and deaths, and for union with God. But to put it in that way sounds selfish, and gives· only part of the meaning." He then pr()ceeds : " It is indeed the will to be one with God, not in order that you may escape from weariness and suffering, but in order that because of your deep love for Him you may act with Him and as He 'does. Because He is Love, you, if · you would become one with Him. must be fi:lled with perfect unselfishness and love also." This is explained by a great Teacher thus: "We wish to become one with God, not merely that we PCJoverty is hard, but debt is honible.

1934]

·EDITORIAL

may be one with Him, and may baskin all that glory and joy, but that we may act .as He does, and a.s His great a.c tion was to pour Himself out in utmost self-sacrifice into matter, in orde~ that we might come into being, therefore he who will be on~ with God must himself show forth the same spirit of utter forgetfulness of himself for the s~ke of the work which is to be done for the God who is all Love. That one sentence: 'You, if you would become one with Him, must be filled with perfect unselfishness and love also,' really epitomizes the whole Path. Will, wisdom,, love--each one of these carried to perfection and employed in service brings in all the others, so it is really true that 'love is · the fulfilling of the law' ". Dear Baba says " True love means the dedication of one's self or the com plete sur~ender of one's self to the Beloved,'' and adds "Selfless service may not only bring you to the foot of t nat mystical mountain whose summit is SeJrrealization, but it may enable you to climh far on the path." "To see God means to cease seeing everything except God". There is no doubt that Sri Baba made himself quite fit for Realization in his present life by the efforts he made it'J. his previous lives. Gita says " Acquire knowledge by humility, by investigation and by service; the wi~e, who . have realised the Truth, will instruct thee in that knowledge". When the disciple is ready, the Guru also will be ready to help him. So it was with our Master. He was ready and Her Holiness Baba Jan was also ready. From the day following the one when he came into contact with Her, He called on Her every day. These meetings were silent and spiritual. One day, in January 1914, whei)., as usllaL fie drew near Her, kissed Her hands and stood humbly aside, she !leclared that He would, after some years, do· immense good to humanity. He went home and went to bed at 11 P.M. A few minutes after He felt ~s if He was receiving electric shocks-With the help of His Guru He realized ;pararpatman, and become unconscious of everything but That. He entered the ;Ni;rvikalpa Samadhi. As the God-realized Jalaluddin Rumi says: ' The story admits of being told up to this point. But what follows is hidden and inexpressible in words. If you should speak and try a hundred ways to express it 'tis useless; the mystery becomes no dearer". That is realisable only by direct perception (Pratyash~ vagamam). No wonder He, who had washed away all His Samskaras, who · is Love itself, became God-realised when the right moment came.

Editorial I J. This question was put to me by a sincere soul,-" Are Brahmins superior to ·others from the mere fact of their birth in a family consisting of persons who call themsel'ves Brahmins ? · Do you attach any significance to the fact that a person is born in such a brahmin family ? " God does not pay weekly but pays at the end.

THE MEHER GAZETTE

[1934

I shall try to answer both these questions. I may at once state that if a brahmin proclaims that he is superior to all by virtue of his birth only, he is the most despicable person in the world. But it is foolish to contend that there is nothing like 'superiority' in this world. The learned, with head and heart, ::~ re certainly superior to the !!literate. We love God, the Supreme One, who is Love itself. · \ iV e love Him by devotion, gratitude and reverence. We worship Him as the One and the Manifold present everywhere (Gita). Sri Krishna said "I am the Father of this Universe, the Mother, the supporter, the Grandsire, the Husband, Home, Shelter, Lover". In short He is everything. But He also says "Whatever being is great, prosperous, or powerful, know that is the product of a part of My splendour (Tejomsam)· There can therefore be no doubt that a person who has this Tejomsam (splendour) is superior to those who are not blessed with it. That person knows that pride comes from ignorance. "It is the man who is looking downward, and comparing himself with those who are beneath himself, who is most likly to fall through pride"· But he who !mows is humble. He loves all. He knows that he exists not only to work out his own salvation by working harmoniously in the wheel of evolu· tion, but help others in their attempt to find the goal. In olden days the Jivatma got its experience in countries other than our Arya Varta, and then was born in India to receive its definite lessons. Birth as a brahmin helps the Jivatma to acquire very .great spiritual lessons. It car. do so only if it is humble and loving. The sense of pride that it belongs to a superior caste will surely bring· about its downfall. The person who is not successful in reaping the fruits of Yoga (Yogabrashta), says the Gita, (VI. 42), is born i!! the house of Yogis. This birth helps him, says the Lord, in striving more than before for perfection. The significance of birth is important only to that extent. "The four vamas were emanated by me ny the different distribution of the attributes and actions ; know me to be the author of them''. This distribution marks out the four varnas or castes. These varnas go to make up the whole humanity, and without the one the others are incomplete. So says the great Mantra- " The Brahman a is its Mouth, the' Kshatriya is its Arms, the Vaisyas are its thighs, and the Sudra is the feet·" Every one has to do his dha1ma properly, and no one has a right to arrogate to himself the superiority complex. All have to work together with brotherly Jove. That is the Vedic Dharma. In Gita Chap. 18 Sl. 41, the Lord clearly says that the division of humanity into Brahmins, Kshatriyas, Yaisyas, and Sudras, was based on "Gunas born of their nature". Then speaking of the brahmins (Sl. .42), He points out that ·t he duties of brahmins are control of mind, control of the seqses, tapas, purity; forbearance, uprightness, knowledge, realization, and belie~ in Paramatman. 'certainly p·r ide is not of them. Forbearance is patience. Vigyanam or Realization is wisdom which makes one understand the unity in '

Tern perance is a bridle of gold.

EDITORIAL

multiplicity. This can be realized by a person only when the sense of ' samatvam' or equality permeates him. There is a verse in Santi Parva which says "who is clad with anything, who dwells anywhere, who eats any food, him the Devas call a Brahman". ' Before one calls himself a brahmin he should satisfy these tests. Empty meaningless ceremonies alone will not make one a brah,min. The .real cause of his troubles i:1 the materia:tW3rld is his senseless anxiety to compete with others forgetting the spirit. A simple disinteres!ed life with character, and with ceaseless right Karmas will give him the place he richly deserves.

Editorial 2] Your humble editor, directed by His Master, stood as a candidate for councillorship in the recent Municipal elections at Saidapet (Madras), and was returned to the Council by the 8th ward. As a judge he had to decide many election cases in different districts in this Presidency. Even th en he thought that it was dangerous to place the affairs of a town, district, province or coun1ry in the hand.s of the .uneducated prole tariat, that really knows nothing of the spiritual importance of a vote. To many an uaeducated voter, vote means filthy money and drink. Now that your humble editor. bad personal experience of an election he would say emphatically that proper education .must precede the extension of franchise even to the most ignorant man and woman. · I now endorse whole heartedly (I say so wi ·h great respect) my mother Dr. Annie Besant's well-considered conclusion ,- " I would not give a vote in national affairs to any one who was not thoroughly well educated, who did not understand political history and political f conomy, who could not show his fitness for managing ·national affairs by the work done in the smaller spheres of individual and rri.unicipal politics. I would not give any one a vote until he was 50 years of age". Again she says " ' \Vhen you require a clerk on Rs. 15 you take care that he is honest, that he can read and write, and knows a little arithmetic. But when it comes 'to voting, then the niost ignorant man, who is absolutely innocent of any knowledge of politics, may give his vote, and it counts as much as the vote of the most learned, He may mark his cross, . if he ca~not write; his voting paper is worth as much as one signed by a Gladstone qr a Balfour". Proper education is the only panacea for such ills. If our unfor'tt:nate sta'tesmeri do riot note this important point democracy will ruin our beloved India, and ere long she will suffer at the feet of a military dictator.

·Editoriaf 3] Many friends have sent to the Editor and his sister-in:law Rajammal, who were recently returi1ed to the Saidapet Municipal Council, congratulatory letters . .We thank them all ·heaFtil¥ in the name of our dear Master. The expressions ·of ;congnitulation are ·His and ndt ours: Duty alone is ours. For, does not the Gita . emphatically say, ~·Thy right is to work only: but never to the fruits thereof/' (2.47.)? : . Let us live the lessons of the Gita and the Master. Of two evils' choose the least.

THE MEHER GAZETTE

[1934

MY MASTER. (As OTHERS SEE HIM) (BY BROTHER

F. I{.

DADACHANJI)

[Continued from page 62] The influence of the Holy Master, as felt by those who came in His contact in the West, can further be judged from the expressions contained in the letters of His numerous devotees who write to Him almost every maiL There are many other interesting articles besides those already produced in the former issues, that appeared in the west in very widely circulated papers in cities like London, New York, Paris and Hollywood, with the Master's photos-in various poses, and with front page p~blicity and head-lines, but before I reproduce some of these in these series later on, I wish to acquaint the readers with the true inner feelings and experiences of the western devotees of Sri Baba. as expressed by them in their letters pouring in by almost every mail. The publicity given by the papers about any well-known person may delight those who crave for sensation and want to be in the lime-light, but true aspirants of -spiritual knowledge want to know and have something of the inner sphere of life and inner experience for themselves. I therefore reproduce in this issue, some -of the beautiful expressions of the voice wit!! in, sp~aking in splendid terms of Love, and of the deep feelings of those who have come under the spiritual contact and influence of the Master. Here is a specimen of "glad tidings" letter written by Mr. M. S, who conducted the "Meher Asramam "-the spiritual Retreat named after the Master at Harmon near New York-, to one of his friendsintere.<>tedin spiritual lore. The Lady Jean referred to herein is his good wife, who jointly with her husband managed the Asramam affairs, and whose wonderful experiences after her personal contact with the Holy Master, to be described in these columns later, will be very interesting and inspiring to all aspirants of sp-iritual know ledge. Their first impressions and feelings about Sri Baba are beautifully expressed in the following letter:LEAR

E. H.

You have been often in my thought since November 6th, when, .t_h rough a series of incidents which apparently began last spring and which seem nothing short of miraculous in their nature, J and I became the hosts for a month to Sri Sadguru Meber Baba, known through the east as a Perfect Master, and looked upon by many, both in the east and west as the Avatar of the new dispensation. From the moment that Sri Meher Baba set foot in this house at Harmon, which-we are now conducting under His direction, as the first of a series of five spiritual retreats which Âˇ He intends to establish in this country, there flowed from Him continuously a Love which can only be called Divine, which spread Old friends

an~

best.

1934]

THE MASTER IN LONQON

through us and everyone He contacted like a contag:on. We who lived with Him, began to understand, as we had never understood before, what the lovefeasts of the ea_rly Christians must have been like. Time and again we are reminded, through the incidents of our daily lives, of the relationship between Jesus and His disciples, between Krisbna and the Gopies, and of various incidents in the Mahabharat, all of which seemed re -enacted against a modern back ground. A deeper love than we had ever known was kindled in- our hearts. A greater bliss than we had ever experienced dissolved the limita ,ions of the personal self and led us out into universal consciousness. Habits of thought and emotion and action, which we bad struggled to eliminate for years, disappeared without effort overnight. We became aware, through the circumstances arising in our daily lives, of both our greatest strengths and our greatest weaknesses, and in some strange way, we were given the power to use the strengths to overcome the weakness.es. And in Sbri Meher Baba Himself, we witnessed constantly the manifestation of perfection in every department of life. Here, again incarnate, we began to realize, was a being such as Jesus, such as Krishn::j., whose very presence overwhelmed the soul with a love which was beyond its comprehension and its grasp, and whose coming into the world at present was again, as it was in the times of Jesus and Krishna, for the purpo,e of ushering in a new consciousness, and, through thatconsciousness, a new order of being. You and I and many others have been working for the estab!isbment of that new order of being, for long timA. Now the fruits of our common labours are about to be realized. When Shri Meher Baba. :; ............ begins to speak, breaking the silence' which He has maintained for seven years, and beginning His period of manifestation, what we experienced on a small scale will be duplicated on a vast scale. A tremendous spiritual impetus will be given to the whole humanity, and a world-wide awakening will take place.

I do not need to tell you what a privilege we feel it to be, to be able, however humbly, to participate in the task of paving the way for these things to happen. It is, we have felt, what we have been preparing for, consciously or unconsciously, all our lives ............ ". (To be continued).

THE MASTER IN LONDONâ&#x20AC;˘ (BY PRO. C. D . .DESHMUKH

M.A. PH.D.)

(Continued from page 63 of the last issue.) In a discussion with Shriji ariy topic can become an avenue to the Trutb. It is very interesting to note how He addresses himself to every visitor in a language intelligible to him. He puts himself into the centre of the being of the aspirant and with full appreciation of his individual perception leads him A penny spared is twice got.

THE MEHER GAZETTE

[1934

on to a wider vision. His teaching excludes nothing and comprehends the whole of life. It is not concerned with sectarian dogmas but with universal Truth. He imparts not mere words or dead formulae but liv~ng understanding. A brief reference might here be made to some of the comments which Shriji made in answering the questions of the visitors. Every word that he said during those personal interviews was precious. However in the absence of any written record of these instructive interviews, the following summary acount from memory may serve the purpose of bringing out His manner of expounding His teaching on the topics concerning spiritul life. On the problem of suffering he said that much of it was really due to our own longings. And of such suffering there are two kinds. There is the kind of suffering which we have when we do not get the object of our longing. And thpre is the kind of suffering which we have when we get it. The solution of these two types of suffering is a matter for individual understanding and effort. Then again there is the problem of poverty, hunger, disease etc. It is very desirable that the stucture of society should make it possible for all to have food and clothes and material conditions of existence. It is however a mistake to expect that giving a man food or clothes will necessarily make him good. And it is also likely that the recipient rf gifts may d~velop undesirable samskaras. Nevertheless it is our duty to try to remove the suffering of others. And much spiritual progress can be made through the unselfish service of our fellow being. According to the Master true spirituality has nothing to do with ceremonies and rituals. These are unessentials. Similarly visions and occult phenomena are far less important than the realization of the self. Vve normally have three states of consciousness, which are experienced while we are awake, during sleep and in dreams. But there is also in every individual a potentiality for a fourth state of super-consciousness in which he feels in harmony with every thing. True' spirituality is 110t to be found away from life but consists in realizing the ultimate meaning of life. It is not exclusive but includes every aspect of life. It embraces our relations with our fellow-beings, communion with Nature, and creative activities in Art and Science. These are only some of the topics on which Shriji gave His comments. He also gave special instructions to many aspirants according to their needs and line of development. Shriji gave such beautiful love to those who approached him for spiritual instruction that they were inevitably drawn to Him. Wherever He goes there arises a circle of disciples who feed upon his love and reciprocate it by their love. They feel bound to each other by the common bond cf love for Him. It was therefore no.t surprisimg that when the beloved Master left the Victoria Station for India, the platform was thronged with his devotees. Every one was anxious to have a word with him. All eyes were fixed upon him. All felt his separation and some even shed precious tears thus expressing feelings whi,ch were too deep for words. (Concluded) Patience will overcome all things.

1934]

ABOUT THE MASTER

ABOUT THE MASTER. (From the' London Forum '-Continued from page 64.) For instances of "Life Changers" in the Oxford Group, the L.tte Harold Bagbie's book of that title is a mine of information, as is also the remarkable work by A. J. Ruse! "For sinners only". In regard to the influence of Sri Meher Baba on His followers, apart from personal contact with his devoted disciples, the statement made at the foot of page 34 of the booklet issued by the Circle is clear and unequivocal :-

" It may be said, however, that some of Shri Meher Baba's close5t disciples have come to believe, not through words and explanations, but through deep inner experience, that Shri Meher Baba is such a being as Jesus was, and that he has come into the world now to effect that transformation of consciousness which is a necessary prelude to the establishment of the new civilization. "It may also be said that to those with whom he lived during his recent visits to this country (written in America), Shri Meher Baba gave ample proofs of being able to extend the con~ciousness of other individuals at will". Is this mere self-deception, exaggeration or worse ? But why gratuitously inpute the worst motives to others, especially when, as is so frequent! y the case, nothing is to be gained by them in taking the course of deliberate lying ? The wording is put thus strongly because the reaction of individuals to Shri l'vTeher Baba differs so vastly as to be in itself a remarkable fact. Some honestly regard him as an imposter, others as a self-deluded visionary ; many more are " sitting on the fence" until the commencement of his mission makes clear hi,; status once for all ; and finally, those who live with him, Jove and worship hi:n. A Policy of "wait and see". The value of the impressions of one individual accorded a brief interview is of little use to others. Having come in contact with him on two occasions for short periods, however, it seems only fair to record honestly one's impression, and let it go at that. Speaking personally, the present writer would say that contact with Meher Baba inspires so great a hope for the realization of a life's dream of a universal spiritual upheaval, that only the fear of bitter disillusionment holds him back. Some deep-seated response which has about it the quality of love, expresses itself in an impulse which is caressive, as towards some one exceeding dear. And with that, he too "sits on the fence â&#x20AC;˘Âˇ, Waiting ...... waiting. Of a far more robust type is the devotion of the few whom Baba has gathered about him, his whole-hearted devotees. There is the case of theremarkable woman which to her annoyance got into the daily papers with her name and title. N. M. to meet whom is to catch the fire of her devotion, gave up marriage and luxury to live a humble, spiritual life, sharing her allowance, " such as it is ", she says, " with the other disciples." Now, radiantly happy, she declares :--Love rules his kingdom without a sword.

[1934

THE MEHER GAZETTE

"I live in the world, but not of it, since I am one with the beauty, love and serene order of the Universe." Then there is R. I. a wealthy young Indian, by nature arrogant and impetuous, who is now perhap:;; the most devoted of Baba's disciples. Averse to matters spiritual, Baba took him in hand and changed his life. W. D, after meeting Meher Baba for only four days, had to go thousands of miles away, where he stayed for two years. Yet the effect of that short association was such that he has now given up his career and is devoting his whole life to work for Baba. Other cases, equally or even more arresting, could be cited did space permit. Turning now to the Manifesto of the Oxforei Group, it is interesting to note the existence of significant parallels with the information given in the little book entitled Sri Meher Baba. (To be continued)

POEMS To The Beloved Master 5

1 Like the morning Sun Is Thy fair face Lit up with the Light Âˇwhich radiates joy.

As the diver Takes his plunge For the precious pearls In the deep sea,

2 Thy smile serene Contains withrn it The profound understandrng Of this mysterioltls Life.

So does my mind Seeking completeness Want to be lost In Thy Love Divine.

3 Not ant- the lnstre Qf the heavenly stars Can eq11lia.l the beauty Of Thy loving eyes.

Like the steady flame That flickers not, My heart doth rise To Thee in Deep Devotion.

4 0 my Beloved [ I love Thee: Sweet like ambrosia Is Thy Love.

(5 a)

7 0 my Beloved ! Like the incense Rising heaven-ward Let me come tQ Thee.

C. D. A good conscience ils a soft piflow.

DESHMUKH.

1934]

PRACTICAL LESSONS IN Y:OGA

Shre~

RELEASE Sadguru Meher Baba (I)

My Love, I surrender the body ; Accept it, and use it, to be. It is Thine, not mine, I abuse it, to use it, Unless it revealeth Thee.

(II) I surrender the mind to Thy keeping; As a change from change, let it rest; For change is appa rent freedom, But freedom from change is best.

(III) Let me cease from unending becoming! Let me be ! L et me be ! L et me be ! And when I am, dissolve me ÂˇInto non-being with Th ee !

M. S.

(HAN CO CK~AMERICA)

Lord Meher's Laugh I dream it, I love it-the laugh of Lord lVIeher,Now rippling and gentle, now merry and dem ure. It rings out in the air with its innoce~t gush, Like the frill of a bird in the twilight's soft hush. It floats up on the breeze like the tones of a bell, Or the music that dwells in the heart of a Shell. It haunts me-My Master's divine la ugh, sweet and free: It shall be the only treasure in the wild world for me-

V. T. LAKSHMI M.A. LT., M.R.A.S.

PRACTICAL LESSONS ON YOGA. ~BY SWAMI SRI SIVANANDAJI).

Continued from page 67. 13.. Those who practice concentration off and on will have only occasinally steady mind. Sometimes the mind will begin to wander and will be quite unfit for application. You must have a mind that will obey you at all times sincerely and carry out all your commands in the best possible manner at any time. Steady and systematic practice of Raja Yoga will make the mind very obedient and faithful. The tongue is not steel, yet it cuts sorely.

THE MEHER GAZETTE

[1934

14. A seed which has remained in fire even for a second will not undoubtedly sprout into leaves even though sown in a fertile soil. Even so a mind that does meditation for some time but runs towards sensual objects on account of unsteadiness will not bring in the full fruits of Yoga.

15. The afflictions, egoism etc. have their root in Avidya (ignorance). On the advent of the knowledge of the self the ignorance vanishes. With the disappearance of the root cause ignorance, egoism etc also disappear. 16. By increasing the satvic modifications of the mind as Kshama, Love, mercy, magnanimity, generosity, truthfulness, celibacy, you can destroy the rajasic and tamasic mental vrittis.

17. In the Asampragnatha Samadh1, all the modifications of the mind are completely restrained. All the residual samskaras also are totally fried up. This is the highest samadhi of a raja yogin. This is also known as Nirbija samadhi (without seeds) and Nirvikalpa samadhi. 18. "Yogaschitta Vrithinirodhah" (Patanjali YogaSutra Chap.l Sutra 2). Yoga is the restraint of mental modifications. Vritta means literally a 'whirlpool'. It is a thought wave in the lake of Chitta-Chitta is the mind stuff. 19. The thinking principle is a comprehensive expression equivatent to the sanskrit term Antahkarana. Antahkarana is a broad term used in Vedanta. It includes, Manas (Mind) Buddhi (Intellect), Chitta, and Ahankara (egoism or self-asserting principle). 20. 1\ntahkarana means inner instrument. Antah means internal, and Karana means instrument. Eyes, ears, nose, that you see outside in the physical body are the Bahir Karana (external instruments). They are not the Indriyas or organs. The lndriyas are situated in the brain and in the astral bl:xl.y. They are the brain centers. 21. Perception or the knowledge of an external object comes only when the mind i.s connected with the center or the Indriya and the physical instrument. (To be continued).

MANDUKYA UPANISHAD. (Continued from page 68).

9th Mantra The Vaiswa11ara, who abides in the waking state, iis the Jetter A, the fir~t syllable (Matra), on account of its pervasiveness or priority. He who knows it thus obtains all desirable objects and priority. ~10.

Lord Sri Krishna says in the Gita that of letters He is the letter A 33). A is the primal sound. It is inCluded in all thâ&#x201A;Ź other sounds. A wise maD reflects before he speaks.

1934]

CORRESPONDENCE

As the letter A pervades all the other letters, so is the universe by Vaisvanara. As A is the first of letters, so is Vaisvanara the first of beings.

10th Mantra The Taijas, who abides in dream is the letter U, the second syllable, from its superiority or from its being in the midst. He who knows thus increases his knowledge and becomes the same to all (friend and foe alike). In his family no person ignorant of Brahman is ever born.

11th Mantra The Prajna (the wise), who abides in deep sleep, is the third syllable M, from its being a measure (miteh) or the final (apithi). He, who knows thus, measures all (by his knowledge) and becomes of the same nature. As M completes the sound OM so does Sushuptha completes the states of consciousness. Apithihi means entering into, dissolution. The Prajna measures Taijasa and Visva. These enter and leave the states of destruction and birth, just as corn enters and leaves a Prastha or measure. \Vhen we pronounce OM the first two syllable A and U become one with M-So Visva and Taijasa with Prajna.

12th Mantra (OM) without syllables is the fourth (aspect of Brahman). It is transcendental and devoid of phenomenal existence (Prapanchopa samaha). It is blissful and without duality. Om IS verily the Atman. He who knows thus, by his own self enters the Self. This is Realisation, which is super consciousness. [N.B.--Mandukya ends.

We shall next begin Mundaka.]

CORRESPONDENCE. [N. B.-One of my respected brothers writes thus: Ed.]

It is South India's misfortune that Babaji's greatness is not as much known here as it ought to be. If Europe and America are more conversant with his teachings and movements, one has to attribute it to the natural inertia of Indians in matters spiritual. It was so with Swami Vivekananda whose reÂˇ cognition in India was only subsequent to his fame in the west. In the case of Babaji, the country is not in a position to take full advantage of the benefits of his teachings as He has not broken His silence. His disciples and followers are therefore anxious to enjoy the day on which He would freely issue from his own tongue the message which would lead the millions to the goal. Short as my connections are with the Holy Master, I should really mention with pride that I am blessed with His good will and kindness. 1f there is None so blind as those who won't see.

THE MEHER GAZETTE

[1934

one thing He does not possess, it is reservedness. If only a person is sincere in his faith, he can be sure. of Babaji's spiritual help. To a knowing Soul like His, no introduction is necessary. One cannot hide facts from Him even if one wants to. The absence of His speech is made good and even overcompensated by His powerful eyes through which His thoughts are communicated and infused into the minds of His <;lisciples. I only wish that God bestows upon us the fortune of having His magnetic persona lity for some time in our midst to expel the darkness which surrounds us. During the course of my conversation with a number of my friends, I had occasion to perceive a strong desire for getting Babaji to give us a lead in person. Some have even gone to the extent of doubting if Babaji would ever give us the fortune. H e is cor1sidered to be so busy with the film plans. For my part, I should think that He has no plans at all. A soul of His position, all-knowing and all - powerful, is far from and above having any plans. Mahatmas are born to spend away the balance oi their samskaras before they finally attain Moksham, and if during the period of theiT life, which is their journey to the goal, they happen to give out teachings that shape the destinies of the people, }t is the fortune of the latter but not the sankalpams of the former. Mahathmas have no sankalpams because these lead to samskaras. The tree is there with its branches full of fruits and those that are tall enough can reach them. The tree is impartial ; so ils the Holy Master wFth His all pervadrng kindness. ready to b.l'ossom upon all that would make themselves worthy of :it. He has JJO pfans and makes no promi~es and as such no qrest!on of His fulfilling or not can arise. He goes on His straight journey brightening the path v1ith JH!is sp~ritual flame, aJJd blessed are th0se whose darkness happ:ons to be dispelled by the glorious light. PI LGH.lllf.

[Sri BaEm's message is very simple amd d0es not therefore appeal to· Southern Indians. My dear brother Mr. Pilgrim need not, however, become despondent. South Indians, unfortunataly, are mostly ritualishc. As the Gita says, Yagna (as descri·bed i:n its fourth chapter), gift and tapas (austerity)! purify the wise : but they are not essentials. But the ordinary man considers. rites and ceremoni·es essentials and forgets the Truth. So Lord Sri Krishna says "One, perchance, ia thousands of men, strives for perfection : and one perchamce, among the blessed ones, striving thus, knows Me in reality." It wi·ll always be so in hmnan evolution-Babaii directs us to. suffer for others, to give up non-essentials,. to understand the ultimate meaning of Life carrying aloft the banner of Love, and to realize the Truth-Oneness in multi;plicity in everryday life. Gita said s0 in the battle field and before. Sri. Baba says so· in flesh . Will we listeN to Him ?. Ed.] -~~~~--~~~~- - ·· ----- --- -- - - -

Empty vesselJs. make the m.0st sOl!I·Nd.

SPIRITUAL BOOKS RECEIVED

1934]

(Our dear brother Mr. W. A. Backett writes to us from England : Ed.) CIRCLE EDITORIAL COMMITTEE,

50, Charing Cross S. W. I. London- England, 3rd August 1934. To THE EDITOR, MEHER GA ZE TTE.

Dear Sir, Your recent announcement of the formation of this committee by Shri Meher Baba needs slight amendment as the ·Honourary Director Mr. Herbert N. Davy has resigned, and two other gentlemen have been appointed by Baba in London to assi3t us in the work for His cause. We hav~ been greatly enc.ouraged and blessed by the presence of Baba. Nearly 40 p•30ple saw Him at this Office on 30 th June 1934, indiv iduaily or in family groups: And many realized then and since divine Lo~e and an inner consciousness of· which previously they were ' unaware. · As in India, so here, d iffcrences of class, creed,. education, and occupation and all else were forgotten in His holy atmosphere and His 'personal presence, and ·many have ·since borne · witness to constant joy· and added strength to face life's problems. Yours in H,is serv ice, w. A. BACKETT, H on. Secretary.

SPIRITUAL BOOKS RECEIVED. 1. Earthen vessels and other Poems

These spirutal poems of ·vVinifred A. · Pearce are very interesting and instructive. He sings. his songs to ' the un· known King', who is our 'Silent Master'. The last four lines in the poem "The everlas·ting ·joy" shows that the author is one on the Path. They are," Thy heavenly kingdom lies us e.ach within; This is the Truth that triumphs civ~r sin. This is the wi~dom ·g lory of the Lord, The everlasting Joy of Christ the Word." He quotes on page 32 our silent Master's saying ·~Just as your shadow is not separate from you, so God is not outside of you, but is within you . . .... . .... . He is very near you: He is with you. Seek Him within." The lines in "My heart sirigs in the silence"," Thou hast filled my heart with Thy Love and it overflows in streams of song" are exceedingly beautiful. Take the world as it is, .not as it ought to be.

[1934

The poem "To the Silent Master" sings the Truth -in beautiful accents. The author is really a friend of the Master, and the Master is his Master-Friend. The book is printed by The Leighton Printing Co., 274A, Kentish Town Road, London N.\V. 5. It should be in the hands of all spiritual aspirants. Tearjulmutterings: By Bhrung (J. S. Solomon of Karachi). Printing Press, 240, Rambaugh Road, Karachi.

Published by the" Maratha" Pri~e 4 as.

This brochure contains the plaintive cries of a spirituaLaspirant to the One Paramatman, wl:w is the Father and Mother of the Universe. So said the Lord in the Gita (9.17- "I am the Father of this Universe, the Mother. .... . . . . . . . . . . .")~ The " stubborn beggar " wo~ld not leave the Lord. He pra~ s for Love, for the Lord is Love, He understands the Truth (vide his 'merciful one'), and so he is certainly not a sinner. He understands the sweet blessings of his Beloved. He craves for realization. The sentence in "Thy Love",·--" Submission to -T hy will i.s my duty" reveals a very important truth. One should do his duty according to the Law of Evolution. That will take him to the goal. Patience alone will help him in this difficult task. "The fruits of Patience "1 the author . says rightly, "are always sweet and delicious". When the aspirants' love grows "as strong as the Oak that has resisted the hurricane of life unflinchingly", he would have the grace of the Mother. 3. Sadgun•·Mahima is the name of a booklet of 21 poems in Mahrati composed by our dear learned brother Pro. C. D •. Deshmukh M.A. P·H.D., and dedicated to our dear -Master Sri Baba. This i~ pubiished by Bro. Vishnu Narayana Devarukkara, Meherabad, Ahmednagar. - It will be reviewed in our next issue. Those who know Mahrati should get a copy of _this immediately.

MEHER ASRAMAM. Saidapet: (Madras) 1. Members of MeherLeague assemble here at 8 A.M. on the 1st Sunday of every month and spend about an hour in prayer and meditation. 2. On account of the illness of the Editor the Bhagavat Gita Class could not be h~ld in Bro. Vadivelu Mudaliar's house in Geoge Town, Madras. It will be resumed this month. (October). 3. Earnest spiritual aspirants may. go . to the Asramam at any time and _ meditate in that quiet place.

- ---While there's life there's hope.

1934]

THE HARI]AN PAGE

THE HARIJAN PAGE. "If the Ezhavas wanted to be self-respecting, honourable men, they should forthwith denounce Hinduism and stand as an independent community outside the Hindu fold "thus said Mr. V. K. Velayudhan B.A., R.L., of Alleppey Bar, in the course of his presidential address, presiding over the annual session of the S~N.D.P. branch (S.N.D.P. Yogam is the accredited central organisation of the Ezhavas, which has more than 80,000 members now) at Madathikaraima near Ochira, a few miles from Alleppey. The complaint was this. Most of their disadvar:tages were the result of the Ezhavas having embraced Hinduism. Within Hinduism their position was only that of the untouchables. Even His Holiness the late Sree Narayana Guru Swami could not rise above the level of an untouchable . The community should therefore denounce Hinduism forthwith and ;;tand as an indtpendent community. It is true that Ezhavas are ill-treated by Hindus called ' Sanatanists '. Entry into some of i.he public roads is denied to them. They are not allowed to enjoy even the elementary rights of citizenship. The Hindus who are reEporisible for this state of affairs are not really Hindus. But to denounce Hinduism for this reason is not fair. We Hindus are ready to embrace the Ezhavas as our brothers. Oneness is of the Paramatman. Multiplicity is of the devil. Thinking people should try to unite all, and should not sow seeds of disunion. All true Hindus will support Mr. V. K. Velayudhan in his heroic effort to uplift our brothers, the Ezhavas. We request him not to denounce Hinduism, which is the true religiÂˇ n of our Rishis as revealed in the Vedas and Upanishads.

THE LADIES' PAGE. Lakshmi N. Menon M.A. L.T., L.L.B. of Lucknow makes some very important observations on 'Women's education'. A lady is the best judge of women's cause. We rrien should give a patient hearing tc:i what women say about themselves on such an important subject as education. It is absurd to say that the curriculum of studies for a girl should be such as would enable her to make the home happy for her husband. This is purely a selfish proposition. Mrs. Lakshmi in retort truly says " And I daresay that even now there are many husbands who are better employed in the home, if only they would release their wives and mothers for public and professional work". She clearly explains the ideal of education for both boys and girls. She says,-" But in a larger and deeper sense, education is more than the adjustment and the teaching of adjustment to a changing society. An educational system must indirectly ,be a critique of social dynamics, a 'deliberate Be

reasqnabl~,

and you will be happy.

THE MEHER GAZETTE

[1934

disturbance of the placid patheticcontentment ' with- things as they are, and as they are shaping too. Its aim should be above .all the creation of the free intelligence which. ever questions and reconstructs society and its ideals. And this ~ho~ld be as much true of girl~ as of boys. · An educational system based on the above ideal will give to every grown up girl the freedom to choose the kind of life she wants; if it be home-making, there will l,e faciliti es for that; but if it is an independent career that she desires, it will encourage her to choose it, leaving home-making to others". This is what Dr. Annie Besant said. She wrote,--'' You find in ancient India that there existed a class of women who did not enter into the marriage relation. They were called by the specific name of Brahmavadinis, teachers of the Veda. As long as compulsory motherhood is to remain a part of Hindu life, no system of education devised by the senseless man for women will be of any use. The best for man must be also the best for. v.romen. Let us all;:-men and women-devise a system of education which will be useful for. Brahmavadinis, and anot.h er for others who wish to enter,. the _marriage state. Let the choice b~ . the girl's. As Mrs. Lakshmi N. Menon rightly says, "the girl given this freedom will have the satisfaction of ];laving freely chost;n her vocation".

THE CHILDREN'S PAGE. Reuter '~ires thus: " Drink milk and become a Cabinet Minister" was the gist of the address · delivered by Mr. ' \VaJter Elliot, · Minister of Agriculture; inaugurating at the Kensington Boys' School th~ National Milk Scheme which will provide all children one-third pint daily for half a penny. Mr. Elliot sipped three bottles through a straw, declaring" Milk puts beef in you". He is 6 feet tall and weighs 15 stones. The Board of Education and the Milk Marketing Board have combined to provide a millibn- sterling to feed chifdren and dispose of o·ver 100 miliion gallons 'of mi'lk, which otherwise become surplus stock.

will

This shows how much interest Cabinet Ministers take in the well-being of the future citizens of England. Has any Minister in India spent at least a minute's. thought on such ' a vitaJ'rriatter as this? When o~r Ministers iue asked to supply a midday' meal for the · depressed~classboys of a school, in the name of our paternal Government they' unhesitating'Iy say· tr The Goven1ment has no money"!!! ' May I invite the attention of our Municipal Councillors to this important matter and request them to do something towards the well-being of the chtldren who study in municipal schools. We should approach the· Government and request it to .fo!Jow the example of the British Government. Mere

verbiage~ is

not worth a carrot!

1934]

ME HER LEJ\G UE

MEHER LEAGUE. When His Holiness Sri Sadguru Meher Babaji graced Âˇ Saidapet with His Presence the following resolutions, among others, were passetl fn His immediate presence :i. That a League called " Meher League ,; be formed with the object of promoting Universal Brotherhood. ii. That all persons, who are aged 15 and above .might become members of the League. iii. That the only condition for becoming a member is that he or she should undertake in writing to promote Universal Brotherhood in thought, word and deed. iv. That the League should spread the message of our Divine Lord Meher Babaji viz., Universal Brotherhood. His Holiness Sri Meher Babaji is the patron.of the League. President: C.V. Sam 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. Sarnpath Aiyangar, 66, 3rd Cross Road" Sankaqtpuram, Bangalore City, or V. T. Lakshmi, M.A., L.T., M.R.A.s. (same addre!fs as above).

MEMBERS OF 'MEHER LEAGUE'. BROTHERS.

305. 306. 307. 308. 309.

E. W. Cox M.D. S. V. Rathnasabapathy. P. M. Srinivasachari. P. Nataraja Mudahar. Narayana Swaroop.

SISTER.

310. Mrs. Martha Kruberg. BROTHERS.

311. Ananda Ganapat Rao Shirali. 312. Ramaji Revji Kamble. Anx-iety paralyses acti'VHy . .

THE ME HER GAZETTE

[1934

BROTHERS.

313. 314. 315. 316. 317. 318. 319.

Sardar Sewasingh. N. S. Varadarajan. M. T. Sundaramurthi. C. R. Doraiswamy Mudaliar. T. R. Parthasarathy. C. l'vL Doraiswamy Mudaliar. P. V. Gopinath.

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

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