Meher Gazette Volume Three Number Five Raw

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IMEHER TGAZETTE Is ~ .

"Meher Asramam" : Saidapet, (Madras) .

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A Bi-monthly review devoted to the Propagation of Sri Babaji's Message and of Universal

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Where is ignorance : Where sorrow for him who has seen the One in Many? Yajur V rda .

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SRI MEHER SABA

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That is real service Where there is no thought of self at a ll.

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S R I ME HER B ABA.

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CONTENTS.

SP~CIAL MESSAGE OF MASTER SRI MEHER NEWS ABOUT THE HOLY MASTER

P~g~~~SE ¢~

BABA

INVOCATION TO ADONAI SRI' MEHER BABA'S 7TH TOUR. TO THE WEST ...

BIOGRAPHY OF H. H. SRI MEHER BABA MY MASTER-BY BRO. F. H. DADACHANJI ABOUT THE MASTER EDITORIAL POEMS TO THE BELOVED MASTER PRACTICAL LESSONS OS YOGA THE MUNDAKA UPANISHAD TtiE CHILDREN'S PAGE THE LADIES' PAGE THE HARIJAN PAGE MEHER ASRAMAM, SAIDAPET MEHER LEAGUE MEMBERS OF MEHER LEAGUE OUR EXCHANGE

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Editor : C. V. Sampath Aiyangar (Late of Madras Judicial Service.)

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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.

NOVEMBER- DECEMBER

V oL. III]

[No. 5

MESSAGE SENT BY OUR DEAR MASTER ON THE EVE OF. HIS DEPARTURE TO THE WEST ON 15TH NOVEMBER 1934. j

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THOSE w ·Ho ARE UNI)ED. IN >

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-~O.VE KNOW NO SEPARATION.

WHEREVER ·I _AM, WHEREVER YOU ARE, 1 .AM ALW..AYS WITH YOU. · MY LOVE .AND ·BLESSINGS TO YOU I

ALL ... ·. (SD). M. S. IRANI

(N.B.-THE MASTER NOW SIGNS HIS NAME.

ED.)

THE MEHER GAZETTE

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[1934

NEWS ABOUT THE HOLY MASTER. Our dear Master left Bombay on h;s eighth tour to the West by S. S. Tuscania on 15th November 1934. I received from Port Said a letter that the voyage was smooth and comfortable, that the Master would arrive in London on the 3_9th ultimo, that He would be there till the 5th instant, and that He might arrive in New York about the 12th. He may be in America till February.

We send our respectful salutations 1,nd sincere love to the beloved Master.

INVOCATION TO ADONAI.

BY BRO. FRATER S.S.H.F. (AMERICA).

I invoke Thee to come forth, 0 God of All-Life, All-Wisdom, All-Power, All-Love, and All-Splendour, to protect me and bless in this and in all my )audable undertakings. ram one with Thee, 0 Adonai, because Thou hast Thy being in me. Let Thy Light shine effulgently within me to guide me and make plain my Path this day.

0 Most Adorable Being, illuminate Thou my will and make my courage indomitable. Let all thoughts of fear be dissipated into nothingness." Let me overcome all negative conditions. Let me give complete expression to all Thy Divine Attributes within_me and attain to conscious union with Thee.

Thou hast given me dominion over the Spirits of Earth, Water, Air and Fire, and in Thy 'Holy Name, 0, Most Powerful Adonai, I command their obedience now and always. Through the Power of all Thy Mighty and Adc>raable Names ~ bind all Evil Spirits, that they do me_no har':ll whatever.

(To be continued).

SRI

BABA~S

7th TOUR TO THE WEST.

June-July 1934

(Diary of Bro. Chanji) [Continued from page 77] In short, both these backbones of ~be film project, with their years of exp:!rience in the line, seem to have fa!len in with Baba. His personal contact a:od influence ha!> worked in them wonderfully and brought about a change -in both. They have now learnt through personal experience to understand Him and His ways. Inspired by the confidence aroused in them through Baba's love and contact, they are bOth now after it, working hard, day and might, to make this picture the only one of its kind, with their wonderful experieuces of technique in the an of picture producti~ The heart is a mirror, and vexatioa the rust on it.

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SRI BABA'S SEVENTH TOUR TO THE WEST

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N and E with Mrs. E. D represent Baba in the west, looking after the business side of the concern on behalf of Baba. Their splendid efforts to raise funds in face of extreme financial difficulties, sacrificing their own interests for Baba's work and sacred cause, are really admirable, and speak of their immense love and devotion for Baba.

Baba's visit, however short, has thus worked and brought about a marked progress in the materialization of the picture scheme, having aroused confidence in all the chief workers, working departmentally, with great enthusiasm, inspired by the confidence through personal contact with Baba. The experience of the two principal figures in this scheme~ Dr. V and P-of the former as a writer, director, artist and poet, and of the latter as a producer with a distinguishing talent for techniques and art of the picture production, are really amazing. And with the love that Baba's personal contact has inspired in them, there is no doubt about their whole-hearted co-operation. \iVith new energy and inspiration that they will always have henceforth th ~octgh Baba's spiritnll help, let us hope that their combined efforts will produce a result in the form of a picture that will prove worthy of the hands that worked it out and of the Holy spirit that inspired it, and whose Guiding Hand ever worked behind it.

The interesting details of the meetings and conversations are too many to mention in a short diary.

Baba intended to see K. V. when He left India, explain to him the details of the Chart and the spiritual theme to enable him to finis.h the incomplete scenario, and then return to India immediately till the film project materialized.

But events since transpired which neeessitated the presence of N, and then of E and P, who were all called from America, and as a result of this meeting of all the principal figures, co-workers in the film production, quite contrary to all expectations, the project has materialized too splendidly.

7th July: Baht arrived in Zurich . (Switzerland) on the 7th. He stayed here till the 16th. He leaves here on the 16th for Marseilles, and sails from there on the 20th for India by the P. & 0. linerS. S. Strathanaver, arriving in Bombay on the 2nd of August.

This visit to the West, though mainly intended for the materialization of the picture project, has, side by side, worked to bring many new interesting anc.i interested -visitors and aspirants of Truth to Baba forming new contacts that in future will surely prove of help in Baba's work and cause in the \Vest. Three receptions were given in honour of Baba by His Ardent devotees in London, the first by Countess K. P. where some of her friends and acquaintances in the "higher circle ",-very good souls and seekers of Truth-met Baba, and were so deeply touched and impressed. Another at Mr. Krishna Veer (the Proprietor of the Kohinoor Restaurant) at his residence where Baba was very lovingly received by Mr. and Mrs. Krishna Veer and their family, and had a fine treat of delicious Indian dishes. The third was in the Office of the Circle Editorial Committee, at Charing Cross, where Baba saw about fifty people for about two The language of true love is understood by all creatures.

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hours-fine, loving an:l lovable souls, and sincere seekers. Then, Baba was also invited for lunch at the Kohinoor Restaurant by His devotees in London, and a very nice gathering of a select few, about forty, ardent admirers and devotees, had lunch with Him at the same table. The lunch was of course in name, the real "spiritual" lunch was the one they all had in being with Him for an hour under the same roof and on the same table, a very rare._privilege indeed, since Baba's visit is strictly private, and He sees very, very few. (There were several others on the waiting list, but their meeting had to be postponed to a future date when Bab~ would be in London next). This contact proved of immense good to all who had the good fortune to have it, giving wonderful experiences to the new comers, and a new life and light to all.

CHAPTER IX

BIOGRAPHY OF HIS HOLINESS SRI MEHER BABA.

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THE MAN- GOD . :~:. (

Sri Baha speaking of the mystical side of Self-realization said as follows: When the Soul makes itself free from all manifoldness and duality, the Sole Unity that is God answers truly to the Oneness of the soul. And the mystical Journeys, which a pilgrim·has to undergo, aided solely and wholly by love, ar~ three: The first begins with gno$iS and ends with the complete passing away or the total annihilation (Fana) of the lower self and the entire severance from all phenomenal existence. .

The second begins at the moment when the ·self-annihilation is succeeded the union of the soul with God takes place. This upion has been briefly explained by ·the expression, 'Anal Hak '-1 am God. The Aspirant, when he attains to this union, becQmes the emblem ot Perfection and real izes that he is the very Universal Infinite Existence.

py 'abiding' (Baka), or when

The third Journey begins from the state of" I am God" and ends at the station of Perfect manhood (Kutub or Sadguru). To him gnosis (l'arikat or Adyatma marg), Divine knowledge . (Marefat or Atmagnyan), and . self-annihilation (Fana or Atman laya or Nirvana) are .as the rivers. of his ocean, whereby hi! helps who~soever he wishes• . A pilgrim, while undergoing these three Journeys, has to pass through various worlds, planes and stations. Each of these stations has peculiarities of its own,-the obstacles, sufferings, experiences being of different types- The Master speaks of seven planes, the sevent~ being '' Godhood ".

Theosophy speaks .of seven planes and worlds (Divine. World, Monadic, God resisteth the proud, but giveth grace to the humble.

1934]

BIOGRAPHY OF SRI MEHER BABA

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Spiritual, Intuitional, Mental, Emotional. or Astral and Physical). Baba says ' that the Aspirant is a Yogi or Rahrav in the planes 1 to 3, a Mahayogi in the fourth plane, a Vali in the fifth, and a Pir in the sixth ~ The states of Rahravs, · Valis, Mahayogis; Birs, .and Sants, are all under the domain of duality, imperfection, and in the Jivatman position. It is only when the soul transcends the mental sphere· and gets the .final Fana, i.e., the complete and permanent annihilation of the lower self, that the soul can be said to be free and fit to become one with God, who is the only Truth aLd the Reality in Existence. It is, therefore, clear that the Spiritual Aspirant has to make three Journeys in order to reach the .State of Satguruship, viz,(i) From Gnosis or Tarikat to the annihilation of the lower self or Fana. (ii) From this annihilation to Immortality or Bal~a. (iii) and from Immortality to Man-Godship or Kutubiyat or Sadguruship.

The completion of the second Journey signifies spiritual perfection. Tl:o;;e who, after . becoming perfectly superconscious, do not undertake the third journey, and do not give up their body are called Majzoob or Paramahamsas.

The difference between a Majzoob and a Kutub or a I aramahamsa and a Sadguru is this: For the former the creation does not exist at all. For the latter the creation is existing plus the state of" I am God", but to him the creation exists only as the pure imaginal ion of individual · egoes and nothing more.

The completion of the ·' third journey brings about the restoration of the gross and subtle cotlsciousness, without interfering in any way with the retention of Supercoosciousness. S!ldgurus or Kutubs are not only Superconscious but also creation-conscious'. They are God-men and may be called Godincarnates.

Those who are in the physical sphere can grasp only those thi~gs which are within the scope of intellect. Those who are ia Pr.ma and Maner Loka tYogis or Spiri.tually semi-advanced persons) can read the minds and hearts of all those, who are not more advanced than they with their higher powers: but they are under the domain of intellect. Sadgurus are beyond Mind and Intellect and know the ins and ' outs of the Universe through their Dnyan. Mujzoobs are beyond Mind and Intellect, but as they cannot· come down, they are conscious· only of the Self.

These are the words of the Master. gist of this Chapter.

They will enable us to understand the

Every aspirant ought to bear in mind that he must be balanced. He·must endeavour to develop in himself all good qualities so that he ma'y ' cross the several stages ·in his evolution. Mere intellectual de'Velopment ~' may· become dangerous if love and sympathy are neglected. Love . and sympathy, without intellect, may lead one into foolish actions. There is the need of knowledge and There is no grief like hate. ·

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Love.

Self-realization is not possible without these two essentials. With these, God is easily comprehensible, It was why the purely intellectual Jewish philosopher asserted "God is incomprehensible: not even the whole universe much less the human mind, can contain the conception, of Him. We know that He is, we cannot know what He is. We may see the manifestations of Him in His works; but it is monstrous folly to go behind His works and inquire into His essence." Sadgurus, who have realized the Truth, understand God. The late Prof. William James of the Harward University said: "For my own part, I have finally found myself compelled to give up the logic fairly, s=~.uarely and irrevocably. It has an imperishable use in human life, but that use is not to make us theoretically acquainted with the essential nature of reality. Reality, 'life, experience, concreteness, immediacy, use what word you will, exceeds our logic, overflows and surrounds it.".

Great scie~tists like Eddington have stated that the scientific method of approaching the great question of Truth cannot be the only one. The eminent scientist Sir Oliver Lodge, in his valuable book, "The substance of Faith allied wi~h ,Science", approaches the question most reverentially and says that of our own knowledge we are unable to realise the meaning of origination or of maint.:!nance.

Sri Baba stated, " If you realize only a small portion of what I call the Highest knowledge, you will experience great bliss. It will bring down heaven jnto your heart. Every object will give you joy and will reveal t~e story of its existence". It is only God-realized persons that can teach what they realized ftom personal experience. Bt4t this Highest experience can only be personal.

There is nothing in this matter which can be· 'shown'; That mu;t be experie11ced and 'seen •: The demand of some foolish, intellectual so-call~d Aspirants that they should be shown evidence of this Highest knowledge is q1eaningless. They should work out their. own salvation on the Path patiently and with great , humility. They may achie\·e this in one life or many lives, but i~ is their b11siness. The Masters will help them, but the Realization' · can ne_ver be anything but Self-Realization. . This is wh~t is taught tersely in Mandukya-Upanishad. It is stated therein that the sacred syllable' OM' (A-U-M) is assuredly " ,Para Brahman", that the Atman is Brahman, and that this Atman is fourfooted. The first f · ot is the Vaiswanara, whose plane is in the waking state, whose consciousne~s is outWard, and who is the enjoyer of the gross- The Taijas, whose field is the dreaming life, whose consciousness is inward, who enjoys mental impressions only, is. the second foot. The Praina. whose existence is in deep-sleep plane. ;_,ho is verily the enjoyer of bliss, is the third foot. Then comes the transcendental unitary state of Supreme Bliss, which is the fourth syllableless state.

Says this wonderful Srut.i "By his own self, he enters the Self." This is

Self-realization.

There is. no pain 1ike passion.

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MY MASTER

I have no doubt that Sri Baba is a God-realized Master. He says, as Sri Ramakrishna Paramahamsa said," Whatever I teach, I have seen." We have seen that with the help of His Guru He became God-realized.

Sri Meher Baba, in the highest plane, became unconscious of the gross and subtle worlds. He had no appetite for food, nor did He sleep. His eyes were always wide open. His parents, who could not understand the real state of affairs, were greatly perplexed and put Him under the treatment of the best doctors. They were not able to do anything ,for their patient.

(To be continued)

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

F. H.

DADACHANJI)

[Continued from page 83] And these two were not the only ones who felt the Divine love and personal contact of the Holy Being so deep. There were many others, who in their very first visit with Him for a. few moments, mostly in silence, fe1t His presence and touch in a way ,they never before felt in their lives. It was, as they themselves expressed, "a moment of supreme bliss in their life to be ushered into the room filled or rather surcharged with Love Divine that Baba radiated every moment," and which literally held all who came in His influence " tongue-tied and spell-bound". Let us read what their hearts poured out, in their own words : .. '

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"The day of days remains present through all. The beanty is . that :Shri ! .find myself still . dumb.. In contemplation,he appears as the " flaming Rose" on the Tree of Life, and the flame is amber gold ............ ".

B~ba penetrates even the commonest things.

(ii) " Now that I have seen the Flower ef Humanity, I know what the goal of life is, and shall never again¡ falter or linger on the way.

Whether we come or go, in time or space, we know your great I.ove encompasses us, ~nd our thoughts and love will be with you constantly frqm now on. Yours in devotion ............... ". (iii) "That you wish to have me come to you and that you love me is a joy to me.

There is no dec~it' like . sense.

THE MEHER GAZETTE

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[1934

I cannot .nowcome in the flesh, but my spiri~ turps towards the.Sun that clllls him, towards the South.

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I send you the greetings of my spirit, and 'my humble and reverent love.

And I ask you to help me by all .the power of yonr magnificent spirit, for I need you ... ......... . ..... ". 路 (iv)

"I have established your image in my heart, dear and beloved Sir ............ (v) "Very dear and Perfect teacher, T he image glows T he face is bathed in filtered moonbeams T he eyes are ho\y, hus)1ed :lUd .waiting, 路 And my hea~t is he~vY with unshed tea~:s .. , .... .. ... ... ". (vi) " This is to thank th e Master and you for the kindness extended me on and I am stil\ wondering if it WllS a dream .. .

Saturd~y,

Realizing there is not a word that would be written by me that is not already known by Him, why it will 路 simply be my wish and constant desire to be worthy to be "used" by that Highest wisdom of which my Imowledge is far less than a child in its mother's arms . ........... ". (vii) .

Mrs. A . .. is coming to Harmon to-morrow afternoon . . . and I am coming with her. Would it be possible for us to see Meher Baba during the late afternoon! It would be wonderful to have another contact before he leaves, and l would be so happy to have another blessing .............. . It was one of the most wonderful moments of my life when I felt His sympathy and kindness, and I can never thank you enough .. ...... .for giving me the opportunity. '\Vi th love to you and J .... and my profound respects to Meher Baba ............ ". " It made me unhap py to leave the House of Love and your presence. I haye long~d to be there in your love -illuminating presence, but when the longing was greatest I have th9ught most deeply of you, and have been 路 helped and sustained .. ....... I have been through another difficult testing which I am sure you know about. I thought of you and love flooded my being, and all is well .............. .! want to help in your work ....... .. and hope I may be able to prepare the centre for your coming in the Spring ........... .... ".

The ooe thing needful is Faith and Bhakti.

ABOUT THE MASTER

1934]

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ABOUT THE MASTER. (From the' London Forum '-Continued from page 86.)

The spirit of Anti Christ", the Manifesto runs, "is with us stronger than ever. It is flourishing in a tired, disillusioned world, in international relationships, governments, politics, business, and in the home . • . . The world has lost confidence in its leaders . . . • . Neither conferences nor leagues can cure human ills that spring from widespread spiritual inefficiency."

Shri Meher Baba writes: "Organized efforts, such as the League of Nations, world conferences, and Peace Pacts are made in the hope of solving the world problems which face all nations to-day. But all such efforts have only a very partial success on account of the prevailing materialism, and because these efforts ignore the spiritual character and potentialities of man."

Again, the Circle booklet says : "There exists at the present moment a Univeral dissatisfaction and an indescribable longing for something that will end the terrible chaos aad misery that overshadows the world just now. He is going to satisfy this longing and lead the world to real happiness.

"The disorders in the world without are a reflection of the disorders within.

Shri Meher Baba will enable mankind to solve their inner problems by awakening the divine elements within them".

A Tremendous Spiritual Impulse Needed.

Once more the manifesto declares: "There is leadership that is Godconfident, because it trusts not in itself but in God, and His guidance. Such leadership is our instant need ............ a dictatorship of the Holy Spirit."

Compare with this the answer given in " Shri Meher Baba" to the question "What is his mission?" ·'It is to make mankind realize, not only through intellect, but by actual experience, the One Infinite Self which is in all. Before we can attain to everlasting peace and experience constant joy, we must realise the God within ourselves and in everything we see and meet. Shri Meher Baba has attained to that realization. The whole purpose of His incantation is to help others to attain to like realization. He has come to awaken. By the power of Divine Love which flows from Him continually, He transforms the consciousness of those who come to Him for liberation, that they may know, through experience, what the philosophers have tried to teach theoretically through the ages .. . . ".

Continuing, the manifesto declares: "Changed lives are the raw material of the new world-order".

He who longs for Him, finds Him.

THE MEHER GAZETTE

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[1934

Note in this connection the statement in regard to some of the effects which have arisen out of contact with Shri Meher Baba: "The internal benefits have been in the form of spiritual experiences, glimpses and visions of life beyond this material existence, which have transformed their lives and changed their outlook".

(To be continued)

Editorial] Mass Education.

It is a thouc;and pities that nobody in this country approache<> the difficult and intricate subject of education from the correct standpoint. Every adult in this country unfortunately .assumes an attitude of an expert on education, and gives expression to what he thinks is the only solution of all the Indianeducation-problems. Compare this with what bonafide education- experts are doing in England, America and other self-governing countries. Our poor children are the victims of the ever-changing experiments of our wise-acres here.

The cartloads of note- hooks which a child of eight or nine is asked to take to the school every day staggers any person with commonsense l The introduction of new text books, at the whim and fancy of Headmasters, every year to please or encourage the several publishers-English and Ipdian-, who are a legion, at the cost of the poor parents, is another bugbear, which must be made to disappear as early as possible. When educationists like Dr. Beni Pra5.ad have conclusively proved that the benefits of education can be rendered secure only by the universality of education, it is absurd to make education very costly, and take it beyond the reach of even the middle classes. He said that education should' be a continuous process from the nursery to the University stage, that it should not be regarded as ending with childhood, that it must continue into adolesceJJce, and that above all "the present day primary and secondary stages must be linked more closely into a single whole", I may preface my observations by saying that for, at least, the next twenty yeus only Indian-patriots, who have visitP.d the West and studied there the educational problems from the l11dicm sta11dpoint should be appointed here in the educa.tional field. It is unfortunate but true, that most of the westerneducated Indians return to our beloved Motherland with swollen heads and treat everythipg Indian with contumely. 'Western methods may be adopted here mutatis tnutandis with advantage to suit Indian conditions.

An Indian Collector seriously suggested that a slaughter of the innocents in examinations is necessary to put an end to the unnecessary manufacture of graduates, to their unemployment, and to the manufacture of undesirable political busy-bodies l This is not the way to meet a very important and serious question as Education and Unemployment. Every one should be given the opportunity of having higher education. .The pruning knife should not go into the hands of heartless people like the Indian Collector.

In

an weathers cling to the name of the Lord,

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POEMS

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Education, as Dr. Prasad said the other day in Allahabad, consists in a harmonious developmont all round, a synthesis of play and work, of thought and action, of freedom and discipline, of strong individuality and habits of co-operation: And, I may be permitted to add in consonance with Truth, which is knowledge of unity in multiplicity, and Indian Culture. Give that kind of education, improve the economic condition of the country, and drive away the demon-poverty from the land, one need not then say that higher education is only intended for the favoured few , like the blessed learned Collector.

Dr. Beni Prasad solves many of these questions in a practical way. tempted to quote his sage suggestions:-

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"Along with economic amelioration, universal education would lift society out of the misery, ignorance and bickerings which are the lot of the vast majority to-day".

"The mass of the people had few wants and low purchasing power. The remedy was in liquidating poverty, a concerted effort to improve ag~iculture, to open up communications and to indus trialise the country. As these progres~, technical education would prove useful. Mass education would come in to raise the level of enlightenment and to awaken the ambition for a higher standard of living, shorter hours of labour and a wider margin of leisure for creative use. It will evoke new demands and help to enlarge the scope of the economic demand", This is the way to solve the que 5tion. To throw obstacles in the way of persons anxious to reap the be11efits of higher education is cowardly.

Find ways and means of providing employment to the educated, but by no means take away the ambrosia from the lips of the poor. Mass education and economic amelioration are the only keys by which many of our problems can easily be solved. Every true Karma Yogin should do something in this direction. VVe are talking too much: let us begin to act.

POEMS To Baba (1) There is no thing but you, I know this!

Your light infiltrates every ray,Your Presence permeates my being, And turns the clouds of darkness into day.

(2) You think my thoughts, you regulate My heart beat.

You a,nimate my senses, stir my soui,Your power moves the muscles of my body, Your Changeless Purpose holds me to my goal.

Tread the path of Truth.

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[1934

THE MEHER GAZETTE (3)

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Within, without, above, below, Around me!

In fellow-man, and bird and cloud and tree You are,-and I wait your promised Blessing, When heart and mind shall blemd in ecstasy ! }EAN-AMERfCA.

Emancipation.

[An()ther allegory to the relation of the Master- and the discipie] (I) 1. Within the nutritive elements Inside the shell of an egg There arose a crystalised centre Responsive to the environment.

2. Like the peeps in the twilight Of a cloudy day drawing near night.

Was his awareness cof his tiny world : And he knew not the limitless space.

3. One day, there arose in his mind A desire to break thwugh his prison.

As the lake ruffled by a breeze \Vas his mind restless with aspiration.

4. In bitter anguish he cried far freedom, But too fraif was he to break his shell..

In ·bitter anguiSh he cried and cried As in a wilderness of irnpregnabfe solitude.

(II) 5. There was a mighty bird ontside; Her abode was in the dizzy heights Of the rising peak of a mountain, And the crosser of tbe skies was she ..

6. Fn the midst of her- whirling flights, Round the dizzy heights of the mountai·n~ She heard that feebte cry of angtrish Faint as it was with unrelieved despair ..

7. Renouncing the joys of the heavens Like the a:rrew of a mi.ghty h111nter Swift!y she d'eseended on the earth Drawn by her love for the l'i1:He ene.

Live in Om.

1934]

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PRACTICAL LESSONS IN YOGA 8. Gently she sat upon that egg With her snow-white wings unfurled.

Warding off the inclemencies of weather And giving the warmth of her love.

(III) 9. Again and again the little one Appealed to his friend for freedom.

But the crosser of the skies outside Knew well the risks of premature release.

10. With voice the little one cried " I aspire to see you face to face ! " "I am with you, my dear child" VVhispered the voice of Love outside.

11. For days and nights the little one Thought of his friend outside, Until he grew into her likeness Through the love he (eceived and gave.

12. Then the Beloved broke his prison shell To spend a few days of mutual happiness, And in due time, away they flew togeth~r.

Beyond the ken of mortal eyes. ! ( Prof. C. D. DESHMUKH M.A. PH.D. .

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PRACTICAL LESSONS ON YOGA. (BY SWAMI SRI S!VANANDAJI).

Continued from page 88 . .

22. If the physical instrument E~e is not in good working order owing to cataract or any other disea::,e, you cannot have persepti<;>n of an object. The Eye may be alright, but if the centre of the vision, that is situated in the Occipital cave of the brain at the back of the skull, does not function properly owing to the disease of this particular lobe of the brain, in that c;ase also you can hardly have perception of any object. The eye and the centre of the vision may be in a sound condition, but if the mind is not linked with th~ centre and the external eye you can hardly have perception of any object. Sometimes a man says "I did not hear, I did not see. My mind was elsewhere". This you will find in your daily I if e.

23. The one mind assuâ&#x20AC;˘nes the three other forms, Buddhi, Chitta and Ahankara. According to the different functions it performs (Vrithi bheda), just as one man is a Judge in Courts, president in a Sabha, storekeeper in stores, and General Secretary in a Managing Committee.

Feel His presence everywhere.

110

THE MEHER GAZETTE

[1934

24. Manas is Sankalpa- Vikalpa-Atmak (willing and doubting). "It thinks whether to go to a place or not, whether to do this or not, whether this is good or bad". The mind is of a doubting nature.

25. Buddhi or intellect is Nischayatanak (certitude) or Adhyasayatmak. It is the determining faculty. It is the light that determines. One way or the other I must go to Debra Dun by this evening train. I must do this work.

This is good.

26 . Chitta does the function of Anusandhan and Dharma. The function of memory also belongs to Chitta. According to Yoga philosophy Chitta is the mind stuff, and the mind, intellect and egoism are various processes in the mind stuff.

27. Ahankara is the self arrogating principle. It does the function of ' Abhimana '. It creates 'mamata' (mineness). This is the root cause for aU human sufferings. All vrithis hang up on this one 'Aham Vrithi ', "I" thought.

It is the root cause for human ignorance.

28. Modification of the mind is known as Parinama. When milk is changed into curd, it is also a Parin.a ma. Even so the mind gets modified into a vritti by assuming the form of the object it perceives.

29. Knowledge or perception is a kind of transformation (parinama) of the mind.

30. Sa twa, Rajas and Tamas are the three gunas or qualities of the mind.

Satwa is purity or light or knowledge. Rajas is passion or activity. Tamas is inertia or darkness. By checking Rajas and Tamas you can increase the Satwa. When the Satwa is increased the mind becomes steady like the flame of a lamp in a windless place. He who is Satwic can do real concentration and meditation, and can enter into Samadhi easily.

31. A Rajasic man loves power and objects of sense. does v icious actions on account of ignorance.

A Tamasic man

32. Satwa cannot stand by itself. It is mixed with disturbing Rajas and Tamas. When there is preponderance of Satwa, Rajas and Tamas get controlled. They lurk themselves.

33. \iVhere there is inc~ease of Satwa, there are brightness, lightness, Joy, purity, stre.ngth, peace and illumination.

34. Your important duty is to increase Satwa and control the senses and the mind. Other duties are secondary (Gowna) only. A sensible man only can understand this point.

35. Yoga is a complete suppression of the tendency of the mind to trailsform itself into objects, thoughts etc. It demands continuous and steady practice: Then comes unlimited strength, peace, and knowledge.

(To be continued) Never miss the goal.

1934]

THE MUNDAKA UPANISHAD

111

THE MUNDAKA UPANISHAD. 1

The word 'Mundaka' is derived from the root mund=to shave. He who understands this Upanishad is shaved, that is liberated from all Samskaras.

This Upanishad contains three parts, each of which is divided int~ two Kha11das or sections.

First Mundaka.

(First Chapter).

1. Brahma, the Creator of the Universe and the protector of the world, the best of all Shining Ones, manifested Himself. He told (taught Atharvan, his eldest son) the knowledge of Brahman, which is the foundation of all knowledge.

2. Atharvan taught, formerly that knowledge of Brahman, which Brahma had told him, to Angira. Angira taught the same to Satyavaha of Bharadwaja gotra-Bharadwaja (Satyavaha) gave that knowledge, which had been traditionally obtained, to Angiras.

[It is clear from the Sruti itself that the knowledge of Brahman was transmitted by the manifested Brahman. In other words, it was Revealed.]

3. Sounaka, the great householder, approached, according to rules, Angiras, and asked him," Well, Venerable Sir, what being known, all becomes known?

[The learned questioner Sounaka, who has passed the stage of grihasta desires to u~derstand the First Principle of the Why and Wherefore of Things].

4. He (Angiras) said to him (Sounaka) : There are two kinds of knowledge to be known-thus say the knowers of Brahman. They are the higher and lower knowledge.

[The higher is the knowledge of Brahman ; the lower is the knowledge that is of the intellect which will lead to the higher].

Cf. What Sri Krishna says in .Chap. VII of the Gita. He describes His Para and Apara Prakriti (Higher and lower Prakriti) slokas 5 and 4. In the lower we see multiplicity (Bh,·nna). The higher prakriti is One, the lifeelement (Jivabhutam). The knowledge of the one is the higher and the know· ledge of the other is the lower].

5. Of these, the lower knowledge comprehends these: the Rig Veda, the Yajus, the Sarna Veda, the Yajur Veda, the Atharva Veda, phonetics, kalpa, grammar, etymology, prosody, and astronomy. The higher is the continuation of this -·by which the Imperishable (Brahman) is comprehended.

[It is absurd to say that the one knowledge is lower and should be rejected.

When we say ' lower' we say in continuation there is something 'higher'. A person should begin with phonetics and reach the splendid heights of the VedasThey deal with everything worth knowing by mortal man. Then he ascends to the Highest knowledg"e. That is what Sri Krishna says in Chapter 2 Sloka 46.]

The Kingdom of Heaven is within you.

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[1934

6. That which is invisible, uugraspable, without ongrn, without form~ without eyes and ears, without hands and feet, eternal, of manifold expressions, all-pervading, subtle,. the undecaymg, the source of all creation,-him, the sages l>eho:bd everywhere.

(To be conti.nu.ecll}

•

THE CHILDREN'S PAGE. In addressing the eonvocation of the University of Mysvre this year, Sir H. Suhrawardy said ~•• M111Ch vf the backwarcness and inefficiency of our pel!lpre might be drrectfy traced to the lack of theiT physical fitness. On accol!lnt of tneiT low vitality, they fall easy -victims to infectious diseases and there is a constant drain l!ln therr poor reserve of vrtaiity. Great attention will have to be pard m schools and cofleges. to the building np of the physical manhood of the COll!ntry. Phys1cal fitness is, to my mind, the first co!ildrtio9 of intell'ectuaf efficiency aud mental alertness"'.

These remarks ha-ve to be wrrtten in fetters of gold. Unless Chi>ldren are properly nourished physi'cai exercise alone will not do them any g()od.

Last time we qooted Mr. Wa:lter Elfiot's dictum "Mtlk pl!lts beef io yon". He said msu:bstance, drink milk and become a Cabrnet Minister. He is a responsible Minister of the Government of Great BrrtarD. He has made arrangements-for supplying milk for all chrldren. The healthy child vf tv-day will become the useful healthy citiozen of to-morrow.

Our immortal Bhagavat Gita tells us what kinds of food we should take t() be healthy~ They are: "The foods which increase vitality, e11ergy, strength.

1\ealth, cheerfulness and appetite, which are savoury aDd oleagiDous, substantia~ and agreeable". (11"8). lt also says that those who foolishly practice severe austerities not enjoined by the Sastra (Gita itself), torture the God dwelling: m their bodies (17. 5 and 6). Milk is the I bes-t food which every cne should , take. The Child of to-day is the man of to-morrow. We want strong and stalwart men and women lrke Mr. EUPot. Will Municipal ities in India consider this point seri'ClOSly, and arrange to supp}y milk at least fm t.he poor children lieading ion their schools as an experiment? In aN such cases it }s e6mmal f() say" no money ". Will om Mi-nisters go to England and undergo a si.x-months. training under Mr. Waltet Elliot?

Di,viinity is a Hvi.ng dynamic thing.

1934]

THE LADIES' PAGE

113

THE LADIES' PAGE. 1. The late Madam Curie is the famous discoverer of radium. MMe. Eve Curie, her daughter, is as great a scientist as her mother. We are told that she discovered artificial radium.

The civilization of the ancient Hindus is the oldest known to us. They were the discoverers of the decimal system. Laterly they lost their inventive power. vVhen will our Mother India produce women-scientists like Madam Curie and her daughter?

2. The great law-giver Manu emphatically states that where women are honoured there men will prosper. In the Vedic period women were treated as equals of men, and they were highly educated. Edu~ation is the panacea for all ills. It is very interesting to note that literacy of women has gone up from 44 to 92 per cent in thirteen years in Russia, and the woman-drudge is extinct there. When shall we say the same thing in India ?

3. It is refreshing to note that our sisters in Madras have issued a manifesto to the candidates seeking the votes of women, and are determined to vote for the candidate who would support social reform. Some of the questions in the manifesto are these : {i) Will you try to establish equality of rights and opportunities between mea and women ? (ii) Will you secure for every girl and boy education through schemes of compulsory primary education? (iii) Will you support all schemes for the expansion and development of girls' education, and liberal grants ¡ for girls' schools, both primary and s~condary ? (iv) Will you work to secure the abolition of child-marriage by suitable amendments to the Sarada Act and by enforcing its provi~ions, and to raise the age of consent both within marriage and out of marriage? (v) Will you support and encourage Swadeshi ? (vi) Vilill you work for the removal of untouchability? (vii) vVill you support our demand for a full responsible self-government or Dominion Status for India?

My dear sisters, Sri Babaji Showers His choicest blessings on you.

THE HARIJAN PAGE. A great Master says that because God is Love, you, if you would become one with Him, must be filled with perfect unselfishness and love also. Mother Dr. Besant emphatically said "I speak to you from my own experience. Learn to love all, without asking anything in return. and when you do that you will Man is divine.

THE MEHER GAZETTE

114

[1934

find plenty o{ people to love you; but so long as you keep on grabbing, their natural instinct is to draw back". This is an important lesson which no one should ever forget.

It is because we treat some of our brothers worse than brutes that the latter wish to get out of the fold of Hinduism. It was pointed out in one of the conferences of the Ezhavas that most of their disadvantages and troubles were the result of their having embraced Hinduism, and that within Hinduism their position was that of the untouchables. There is no religion in the world as tolerant as Hinduism. But the so-called religious leaders were and are responsible for the horrors committed in its name.

Sri Baba said "India became depressed with the establishment of the depressed classes. When the depressed classes will be elevated, India will find herself to be one of the greatest, in the world ". Then what should we do ? He says, " So long as people will continue attending to the empty !'hows of customs and ceremonials, they will fail to grasp the essence or substance of religion.

Though creeds and theologies are many, religion is strictly speaking only one, and this one religion includes in its t>ssence sublime character, mental purity, love to God, and longing to realize the Truth. In order that this religion may be applicable to all, caste-class tyranny, and priest craft must be eradicated root and branch". This is His 37th Birthday Message. If we do not listen to it and profit by it, we will commit Himalayan blunders.

Manu says" The Sudra becomes a brahmin and a Brahmana a sudra (by conduct). Know this same rule applies to him who is born of the Kshatriya or of the Vaisya" (X. 65). He also says "The Brahmana who, not having studied the Vedas, labors elsewhere, becomes a sudra in that very life with his descendants". (ii. 157, 168).

Mahabharata says:"Truth, gift, forgiveness, good conduct, gentleness, austerity, and mercy, where these are seen, 0 King of serpents, he is called a Brahmana. " If these marks exist in a Sudra, and are not in the Dwijas, the Sudra is not a Sudra, v.or the Brahm~na a Brahmin.

" Where the conduct is shown, 0 Serpent, he is cafled a Brahmana; where this is not, 0 Serpent, he should be called a Sudra ". (Vana parva).

The Vishnu-Bhagavata says "what is said as to the marks of conduct indicative of a man's varna, if those marks are found in another, designate him by the varna of hts marks" : The Commentator Sridhara Swami adds, " and not by their birth alone".

This is Hinduism and Sanataua Dharma. The true religion is not responsible for the vagaries of some misguided fanatics. We assure Mr. V. K. Velayadhan, wOO. is a Bachelor of Laws that we are ready to embrace the Ezhavas as Hindus. If he is a sensible gentleman he should reform what he thi¡Bks is bad, but must not get out of the Hindu fold.

Immortality is the only thing that matters.

MEHER ASRAMAM

1934]

115

MEHER ASRAMAM. Saidapet : (Madras) 1. Members of Meher League Assemble here at 8 A.M on the 1st Sunday of every month, and spend an hour in prayer and meditation. They meditate on, and practise, the virtue of" Magnanimity" this month.

2. Earnest spiritual aspirants may go to the Asramam at any time and meditate in that quiet place.

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

His Holiness Sri Meher Babaji is the patron of the L eague.

President: C.V. Sampath 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 a pply 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).

MEMBERS OF 'MEHER LEAGUE'.

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Walk in the light,

THE MEHER GAZETTE

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[1934

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~~~~~~~~~~~~~ Printed at The Solar Printing Works. 64, Jeenjs Road, Sa.idapet and Pubiished by C. y, Sampath Aiyangar, tlwl President of Meher League, Maher Asrnmam, Sa.idapet, (Madras) Editor: C. V. Sampath Aiya.nga.r.