Meher Gazette Volume Three Number Six Alt

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"Meher As ramam": Saida pet, (M ad ras).

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A Bi-monthly review devoted to the Pr o p a gation of Sri Babaj i's Messa ge and o f U niv ersal Brotherhood Through Meher Le ague.

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Vol. Ill]

JANUARY-- FEBRUARY 1935

[No. 6

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CONTENTS. SAYINGS OF SRI SADGURU MEHER BABA NEWS ABOUT THE HOLY MASTER AND

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GRAMME TO A DONA! INVOCATION SRI B ABA's 7TH TouR TO THE WEsT ...

BIOGHAPH Y OF H. H. SRI MEHE R BABA ABOUT THE MASTER EDITORIAL POEMS TO THE BELOVED MASTER BY '}0' AMERICA ...

CALLED-TO SHREE MEHER BAB\ THE MU:-<DAKA UPANISHAD KARMA AND NON-ATTACHMENT BY BRO. ADI R. lRA:•a

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Trea•urer, Meher A•ramam,

SAIDAPET. (Madras) Editor's Address :

66, 3rd Cross Road, ~ SANKARAPURAM, Bar.galore City, M...h , PnOdo....

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@ THE

MEHER GAZETTE A Bi-monthly review devoted to the Propaga tion of Sri Babaji's Message and of Universal Brother hocd Through Meher League.

J ANU .\ RY - FEB R UA f~ Y

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21. The bas is of R elig ion is" F a it h "- F a ith in God a nd F a ith in a futllre state of li fe . T he re is no ques ti on of F a ith or bel ief for one w ho has seen ami realised G od. Such a o ne is above a ll f;lith a nd re lig ion.

22. T o s peak m etap ho ricall y, G od is the ce n tre of a c irc le the c il·c umference of w hich is the uni verse. T he va r ious radii fro m t he c irc umference to the centre a re va rious re i ig ions.

It may be noted th a t tl~ e po ints on th e radii neare r to the c irc umference are distinc tl y and g reatly a pa rt from one a nother hut inc reas ing ly nearer w hen approac hin g the cen tre. The point s on th e ra dii nearer to th e ci rcumle :ence may be com pa red to th a t stage in re i ig ion w here ri t ua Is a nd ce remonies a re g i ,·en importa nce to, whil e those a pproac hing th e centre CJr res pond to that s tage in rel ig ion w here the true s ubstance of reli g ion, na m ely L o\· e, T ruth, a nd S en· ice are he Ill pro minen t.

Thus, the more a m an becomes s pi ritua ll y-minde d ancl a d vances toward " God, the m ore tolerant he becom es a nli the less differe ntiati on does he see.

23 . T he va r ious re li g ions of th e wor ld, as unlierstood by th e masses, 1nay be compared to patent m edi c ines, w hic h som etim es g i,·e re li ef bu t se ldom cure.

And just as it is necessary to ap proac h a s pec iali s t lo r a s peeliy anli rad ica l cu re, so is it imp e~ a ti vc to a pproac h a sp iritua l :\las ter to become spiritua ly perfect.

24. The philosopher's stone is supposed to turn ba se met a ls int o ·mere go Ill (and not into philoso ph er's stone itself), but the God rea lizeli makes an y one, ou whom his grace fall s, like unto H im self.

25. The di sinteres ted serv ices of thousand s of se lfless wo rkers throug hout the world cannot come up to what one G od- real ized person ca n do or a ch ieve fJr humanity. One w ho rea lizes God gets the author i ty fo r ser vice . Th en Hi :> very existence is a boon to mankind , nay to the uni verse.

H.eve nge follows hatred.

118

THE MEHER GAZETTE

[1936

NEWS ABOUT THE HOLY MASTER. Sri Baba reached America on the 12th December last. The party stayed in New York for two days and reached Hollywood on the 18th December.

Brother Chanji writes "As Baba has finished his work here for the present, he leaves here on the 18th January for Vancouver and sails from there by the Canadian Pacific liner "Empress of Canada" and arrives India by the 16th February, ju.ft in time for His dear devotees and disciples to celebrate his birthday,.

PROGRAMME. Los Angeles by train ...

Vancouver 'Empress of Canada' ...

Honolulu Yokohama " Kobe " Shanghai Arrive Hong kong Change Boat-" Fushimi Maru."

Leave Hong kong Touch Singapore Penang ... " Arrive Colombo Arrive Mehembad

Leave Arrive Sail by Touch

january

8th .

11th. , 12th, 17th. " 26th. " 27th.

29th. " February lst.

,,"

"

2nd.

7th.

9th.

13th.

16 th.

INVOCATION TO ADONAI.

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

Satisfy, even this day 0, All-Providing and Bountiful God, all the desires of my heart and soul and let success crown all m y efforts.

I invoke Thee to come forth 0, Lord of Light and Goodness, that I may abide for ever in the Light of Thy Presence.

Hear my invocation, 0 Adonai, and let the Wisdom purify my Mind and my will. Thou, 0 Soul, Mind and Body. To Thee, 0 Adonai, do I and actions. I offer my whole being to be used tation of Thy Love to all beings.

Flame of Divine Love and Lord, art the Health of my offer all my thoughts, words a channel for the manifes¡

To Thee, 0 Most Holy and Adorable Adonai, be all Praise and Glory throughout the Ages. To Thy Name be Power and Might without end.

Amen and Amen.

Forgiveness follows love.

1935]

SRI BABA'S

7TH

TOUR TO THE WEST

119

SRI DADA'S 7th TOUR TO THE WEST. June-July 1934 (Continued from page 100).

A lady of very high society in London, known also to philanthropic circles, saw Baba at the Countess K. P.'s reception, and she was so much impressed with the influence Baba had on all who saw Him that evening, from the experiences narra'ted by them at tea after seeing Baba, that she could not check her feelings to offer Baba to drive in her car, a fine Rolls Royce, round London whenever Baba had time for the same. Baba was too busy all these days and had really no time to spare for such a drive. However, as it was her ardent desire and wish, she got her opportunity twice, when she had a fine drive with Baba in her car. Once she herself drove Him after the lunch at the Kohinoor Restarant, when Baba wanted to go and see a very poor sick lady, who was just operated upon. She lived in the very poor quarters of East End, and it was really significant of a wealthy lady driving Baba in her Rolls Royce to the poorest quarters of London, in the East End. The sick lady and her family had a pleasant shock when they were informed of the pre:;ence of Baba in their midst for wbich they were not at all prepared. Her son and little daughter loved Baba immensely and so did she, and it was for the sake of that love that He went, at such a distance, sparing so much of His valuable time that was needed for very important work. The rich lady had again another opportunity to drive with Baba in her car-this time for a very long drive of over two hours from London to Dover-on the day Baba left London for Zurich. But while this contact and company gave her the benefit of Baba's company, the two hours of tiresome talk and various questions proved a regular 'hairani' for Baba who wanted and needed rest so badly.

The party accompanying Baba to Zurich came from London to Dover by train, and from Dover all had to take the ferry-boat to Ostend, a crossing of the English channel for about four hours. Fortunately, the crossmg was smooth, and we had a light lunch of fruit and salad cheese etc., and rest to avoid sea-sicknes~.

Arrived Ostend at about 4 in the afternoon, and as the train for Zurich was leaving at 6¡30, we had a walk round Ostend, and saw some good views of the city, particularly of the fine, palatial buildings by the sea-side. Left Ostend 6-30 by the Brussels Express, and after a very awkward and sleepless night journey on the wooden benches of the third class we reached Bale early morning 6th and changing train arrived Zurich at 9 A. M. Stayed at Zurich 10 days.

Love is the only antidote to hatred.

120

THE MEHER GAZETTE

[1935

BIOGRAPHY OF HIS HOLINESS SRI MEHER BABA. ¡ The Man-God. (Continued from page 103).

Our Master was in superconscious state, and ignorant people. took him for a lunatic and pitied him !

To them we may say in the words of Swami Ram Thirtha, '¡ Ye who are left on this desolate shore, Still to suffer and lose and deplore, ' Tis I should, as I do, Pity you.

For him no more are the hardships, The bitterness, heart-aches and strife, The sadness and sorrow of life, But the glory divineThis is mine.

One day he went to Konda, which is behind the Parsi tower of silence in Poona, and there lay himself down for three days. Thinking that change of place may do him some good, His parents sent him to his elder brother Jamshedji, who was then an employee in Bombay municipality. There he used to spend His mornings and evenings near the seashore (Cnowpatty) and in the Victoria Gardens. In 1922 He showed to His disciples the bench on which He used to sit in the Victoria Gardens.

God-realized persons may be divided into three classes ;-Mazubs enjoy the Nivikalpa Samadhi and do not descend to this gro,:s world. Salikhs descend to this gross world but do not uplift the striving humanity. Sadgurus descend to this world solely for the purpose of uplifting humanity from the slough of ignorance. These Perfect Men, to use the words of Sri Rama Krishna, as a pelican dives into water, but its plumage is not wetted, live in the world working for its uplift, but are not attached to it. Swami Vivekananda prayed to his Master that he wished to remain immersed in Samadhi like Sukadeva, but the Master chid him and said. "You are like a huge baniantree and would give shelter to thousands of weary souls. Do not think of your own salvation" and so on. Our Master Meher Baba took this Avatar to help suffering humanity. The Lord Sri Krishna, the great Yogeswara, said to His disciple,"I have, 0 Arjuna, no duty, nothing that I have not gained, and nothing that I have to gain, in the three worlds; Yet, I act." Sadgurus act for the benefit of the world.

Real happiness lies in Oneness.

1935]

BIOGRAPHY OF SRI MEHER BABA

121

With the help of His Holiness Upasni Maharaj, our Master's second guru (of whom more hereafter), our Master slowly regained consciousness, began to take a little food regularly, and occasionally went out for a walk. Soon after Sri Baba recovered consciousness His friend Mr. Khodadad Rustom Irani introduced Behramji Ferdoonji Irani, who was the superintendent of the Meher Ashram, to Him . Mr. Behramji was born in Persia and suffered on account of defective eyes during his childhood. His maternal uncle Khan Sah cb Aspandiar Rustomji Irani took him to Poona and put the lad under the tn;atment of an oculist. In a few months the boy was completely cu red of his eye-defects He met Sri Baba. He was illiterate, and our i\ laster taug 1lt him Pc1¡sian. In the fourth month the young man was able to understand Hafiz. ¡ Shri Baba told Mr. Behramji that He would go to a distant pl ;~ ce where He would lead the life of a Sanyasin under a Sadguru, and that He wculd send for him. Instead of going to Raichur, He got dnwn at t,he Kedgaon station, which is thirty-four miles from Poona. ~e v en miles from Kedgaon station lives His Holiness Sadguru Narayan !VIaharaj. He was leading a luxurious life, and Sri Baba was not drawn to him. Ba~a returned to Poona.

Two weeks afterwards He went to Bombay and met the saint Tipoo Baba.

He then went to Aurangabad and met Banemyan Baba. He then went along with Mr. Behramji Fardunji Irani to Nagpur and met the great Muhammadan Sadguru Tajuddin Baba. About him H. H. Baba Jan used to say that he was her Khalifa. He wa~ a military officer before he became a Sadguru. He was sent to the lunatic Asylum as a mad man. He was there for seventeen years. and even there was worshipped by numerous devotees. At the request of the titular Rajah of Nagpur He left the lunatic Asylum and lived in the Rajah's palace, and breathed his last there.

His Holiness Meher Baba and his friend left Nagpur and returned to Poona. After a few weeks they went to see Hazrat Sai Baha, the Muhammadan Sadguru of Sherdi. Sherdi is ten miles from Kopargaon railway station, in the district of Ahmednagar. In the mosque of the village he kept a lamp burning all night: One day the villagers refused to give him Kerosene oil.

It is said that he filled the lamp with water, and to the astonishment of the villagers the lamp, when he lighted it, burned all night. The villagers then began to worship him. His famous disciple was His Holiness Upasni !Vfaharaj, who is a Hindu. Our Saint attained Samadhi in 1918. Just before His death a strong slab, which he had used as His pillow, accidentallv broke into pieces, and He told His disciples that that meant Hi s end was near.

Sri Baba with His friend then went to the residence of H. H. Upsani Maharaj in December 1915. As soon as this Sadguru saw Sri Baba He threw a stone at the latter, which did not do any harm.

We shall give a short account of H. R. Sadguru Upasni Maharaj in our next issue. \Vherever there is duality there is trouble.

122

THE MEHER GAZETTE

[1935

ABOUT THE MASTER. (From the' London Forum '-Continued from page 106.)

In Juxtaposition with the statemtnt of the Manifesto that "\Ve are now fighting a greater war than any since the world began," one might aptly quote the following in regard to periodic spiritual outpourings: "After a cycle of years, when spirituality reaches its lowest ebb and materialism is at its highest point, when there is chaos and confusion every. where, the impersonal aspect of Divinity assumes personality and the world sees the physical manifestation of an Avatar." At the time of the manifestation, the forces of the new spiritual impube is so tremendous that it creates a new awakening of consciousness ...... As the force of the spiritual push generally weakens with the lapse of time, spirituality also recedes, until it almost sinks into insignificance; religion, or rather the outward form of it, becomes like a dry crust, ready to crumble at any moment, and world conditions reach a climax. It is at this critical juncture that an Avatar appears and manifests on the physical plane, to give once again the spiritual impulse that the world then requires."

It is well to note, however, that Sri Meher Baba proclaims himself as nothing other than God-realized, as was, for instance, Shri Hama Krishna. It is an obvious fact, as is pointed out in the circle booklet, that any claim to being an Avatar would have no value until it were substantiated, and once it were substantiated, there would be no need for claims. In Baba's own words: "I never wish to be called Redeemer, Saviour, Divine Majesty. The dis¡ ciples through their love, faith and enthusiasm give me such titles; there ar~ many who misunderstaud me, who call me Satan, Devil, Anti-Christ; but to me it is all the same- I know who 1 am."

It will thus be seen how cio~ely the work of the Oxford Group and that of Shri Meher Baba run on spiritually parallel lines. The chief difference lies in the august claims made by or on behalf of the Eastern teacher. Shri Meher Baba endeavours always to make it clear that outwardly his work is of so utllversal a character that it embraces no one moment more than another.

In such tiines as the present, the urgency is such as to demand instant action. The fabric of civilization appears to be stretched to rending point. Is not a spiritual push long overdue? To those who sense the hunger of the multitudes it would seem so. Asked by the present writer whether such was not indeed the case, Meher Baba replied through his alphabet board that the time was now drawing very near and could not be much longer delayed. To eyes that fail to penetrate the veil, to hearts that are sometimes drivc:n to despair for lack of hope, long-deferred expectation grows intolerable. Here, in the activities of the Oxford group we have at least something to go on with "-Let us avail ourselves of such instruments as we have at hand. And in the meanJealousy is born of petty¡mindedaess.

1935]

ABOUT THE MASTER

123

time, with such patience as we may have at our command, let us hope that some day Shri Meher Baba will ' deliver the goods', to use a colloqualism which at least is expressive, if not over-dignified I May we not yet, in spite of the all-too-popular dictum of Kipling, that "East is East and West is West ......... ", see a union of Occident with Orient such as the world has never witnessed before ? May we not see the principle of the Groups spreading throughout all the world, permeating all religions and drawing all peoples; while the life-changing spiritual power of a world-teacher (or world-awakener) in active service imparts the necessary dynamic impulse to enable the turning point of the new era to be passed with a minimum of distrees? A world expectant waits, Whence will the answer come?

(Concluded).

(Reference has been made in this editorial of a wise, spiritually inclined English Editor to 'Avata~.' It will be interesting to note here the answer given by Shri Sadhu Vaswani to the following question put to him: " An Avatara is one who is' descended'; we, also, have 'descended', \Vhat is the difference between our descent and that of an Avatar?."

The answer is this:-" \Ve descend into this world, being compelled by force of Karma. Tri5hna, tanha, pulls us down. \\'e descend under compulsion. But an Avatara descends out of love for suffering humanity. He has conquered Karma. But we are compelled by Karma. An Avatara comes as a ' Master' of Karma; he is not a victim of Karma. An Avatara is the mastermao. We are slaves to Karma; we are dominated by Karma. An Avatara comes with a sense of mastery. He is the Lord of Karma; we are v ictims of Karma. That is why we descend into the world; we descend to work out our Karma. An Avatara descends to help our evolution.

Two special points are mentioned regarding an avatara in the Hindu Books. (1) Satya-Sankalpa-tva. An Avatara has this quality - hi s sankalpa is satya, i.e., his determination, is verified. If he has a sankalpa, it pro ves to be true. His will power is pure and perfect. He (achieves) results. Our Sankalpas are not often fulfilled. (2) The second quality of an Avatara is purna-kam-tva. His desires are purna. \Ve go about with unfulfilled desire,:.

How hungry and thirsty we are! We want this and that! An Avatara h:1.s no want. He is perfect ; he craves not, because he has no desire. He comes to serve humanity. An Avatara has no unfulfilled desire. An Avatara has fulfiiment.

(From the ' New Dawn ').

Do not be afraid of God.

THE MEHER GAZETTÂŁ

124

[1935

Editorial.

A few articles in one or two news-papers against Sri Baba based on the unwarranted allegations of 'John Bull' of England were brought to my notice, In this material world we have newspapers and newspapers. Fortunately newspapers who live only by sensation-mongering are a few: For every ten .containing very appreciative articles there is one with sensation creating articles .full of baseless allegations. We are directed by Sri Baba not to take notice of such calumnous effusions, though we have on hand materials which would give .a smashing blow to those who have made irresponsible statements against Him. When certain extracts from John Bull were published in a Madras English weekly, a few of the Bhaktas insisted en my publishing a spirited rejoinder.

Sri Baba is not now in India, and nothing effective can be done by us in this matter in His absence. However, V\1e have sent a .Jetter to the Editor of the Weekly and hope that he would have the fairness to publish it in his paper.

A great spiritual Teacher says," The man who mocks at great people such as these makes for himself an especially evil form of Karma; that I have seen over and over again."

"No man has the right to ridicule any religious teacher; he may not believe in him or feel it his duty to follow him."

More than this I do not think it right to say on this matter at presellt.

POEMS To the Beloved Master.

(1)

Like dawn upon the mountains, Or golden sunset flame ; Like silver stars of evening, The Lord of Beauty came.

(2) Sweet clouds of incense hovered Around Hi:n and above, He touched our lives with glory, He filled our hearts with Jove.

The act of worship should spring from the heart.

1935]

125

PRACTICAL LESSONS IN YOGA (3)

Mightier than the Ocean, Purer than the skies, With tenderness and sorrow Hidden in His eyes.

(4)

We bowed before the vision Of God made manifest.

Our souls threw off their burdens And found in Him their rest.

(5)

And then the veil of splendour Was parted, and He smiled ........ .

And lo! we saw in wonder That He was but a child. "]a-AMERICA"

CALLED. "'To Shree Sadguru Meher Baba."

(1)

I am called, yet I shall not answer, Until I am called by Thee, Above the tumult of voices, Thy silence shall summon m(;!.

(2) And I shall ascend into Thee, Body less, thoughtless, free; Released from unending becoming, To be or not to be.

M.S.

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

l. There are degrees in the vrittics or modifications that arise from the mind. You can check or control the lower vritti with the help of higher vritties or transformations. For instance, anger is a lower vritti or a witti of a lower degree. Kshama (forgiveness) is a vritti of a higher degree. vVith the help of Kshama you can control the lower vritti anger.

2. You can become a Yogarudha (one who is established in Yoga) by controlling all the vritties of the mind.

Renounce low desires.

126

THE MEHER GAZETTE

[1935

3. Some people sleep with their eyes open. The object is there. The centre of vision is there and yet they cannot see the object. Why ? Because the mind is not there. Therefore three things are necessary for perception of an object-viz., the physical instrument, the external fleshy eyes which act as windows to the soul; the centre of vision in the brain, and the mind. It is the mind that really sees. It is the commander of the five indriyas. The indriyas carry the vibrations from outside to the mind. They are avenues of sense knowledge.

4. It should be distinctly borne in mind that the thinking principle, mind, is not the Atman who is the fountain wurce of all consciousness or knowledge ; just as a piece of iron moves in the presence of a mighty magnet, so also the little mind works and moves in the presence of the majestic Atma11.

5. Just as the Dewan, the l\1ini~ter, works with fear, in the presence of a Maharajah or a King, so also the mind works with fear in the presence of the King of Kings, the A tman 6. Just as a mirror borrows its light from the Sun, so also the mind borrows its light from the Atman, the Supreme Being.

7. Although the mind is one, it passes into many conditions or states, as it is made up of three qualities or gunas,-Satwa, Rajas and Tamas. All these qualities enter into a variety of combinations. The modifications or vritties of the mind also are various. Peace of mind is a Satwic Vritti. Lust is a Raja¡ sic Vritti. Laziness is a Tamasic Vritti.

8. Internal fight is ever going on between gunas---Satwa, Rajas, and Tamas, between good vritties and evil vritties. This is the internal warfare between Suras and Asuras.

9. The Yogin does not annihilate himself by contro!Jing all the Vritties or mo.lifications of the mind. By suppressing the transformations of the mind he acquires great powers. He becomes an adept or perfect siddha.

(To be continued).

THE MUNDAKA UPANISHAD. (Continued).

7. As the ~pider produces (Srijate) the thread (Thanthun, understood) and draws it in, as on the earth herbs grow, and as hairs of the head and body :grow (Sambhavan!i, understood) spontaneously (Sataha)--in the same . manner here the Universe comes out of the Imperishable.

[The three :.imiles that are given here are very appropriate; The First simile is, as the spider casts out and draws in its web spontaneously, this universe .comes out of the Imperishable Brahman during Creation and goes back into it nuring dissolution.

Conquer your mind, '

127

KARMA AND NON-ATTACHMENT

1935]

The question may arise whether like the spider there is some effort in the act of creation ¡and dissolution of this Uui verse. No. The second simile shows that as the earth produces herbs without any effort, the Univetse is produced.

Then, the third question arises, whether the Brahman is as in-ert or inactive or uncons.cious as the Earth. No, is the answer. As in the conscious intelligent Man hairs grow without any effort on his part, fro:n Brahman-Intelligence comes the Universe without any effort.

8. The Brahman grows (Cheyate) by Tapas (next mantram says that Tapas is knowledge): From That Att~wm (food: primal matter is produced).

From primal Matter,-Prana (Energy), mind, Satyam (the five elements), arid the worlds. From karmas (works) come the immortal fruits (Amritam)[At first creation appeared in Brahman as knowledge. the concrete form of the Universe.]

Then it assumed

9. From Him who is Omniscient and all-knowing, whose Tapas _is knowedge, are produced this Brahma, name and form, and prim:tl matter.

Second Chapter.

1. That, this, is the truth. All the duties revealed to wise men were g.i ven in detail in the three Vedas. Oh Truth-seekers! perform those duties always.

To you this is the path leading to the world of good deeds. ,,

(It is clear from this mantra that Karma must precede ]Ilana. By doing Karm.a we gain experience and knowledge, Good Karma produces good results, and eventually the supreme knowledge of Unity.

z:

vVhen the flames of the blazing sacrificial fire are burning, libations should be poured between the two portions of the fire. {Ghee should be offered only when the fire is well-lit).

(To be continued).

KARi\1A AND NON .. ATTACHMENT. (BY BRO. An! R. IRANI).

Life is a series of Karmas. There are good Karmas and had Karmas actuated by noble motives, and Karmas carried out in a spirit of selfishness.

Karmas bring about different results according to motives with which they are done. In action, two Karmas may be similar. For instance, a robber kills a man' in an attempt to plunder him, and a policeman shoot s a dacoit to death in trying to catch hold of him. They both kill some one . So far as the action is concerned the Karma is the same. Yet judged by the motives underlying both the!iie actions, and by the difference in results that they produce, both these actions are two . quite different kinds of Karma. One is a good Karma, the other is a bad Karma.

A man becomes wise by practising virtue.

128

THE MEHER GAZETTE

[1935

An action may be taken in self-defence or in defence of one's own country.

Similarly Karma may be indulged in for the satisfaction of one's low desires, or it may be performed with a spirit of serving one's community. But the attachment will be there behind both these. This attachment may be personal, it may be communal, or in a wider sense it may be to one's own country. You cannot do away with attachment. However high or however low be the motives underlying an action the element of attachment is bound to be there.

The difference is only of degree.

The same cannot be said of non-attachmeut, which is the basic principle of right Karma, and which does not mean absence of personal motives or lack of an ic.lea of self-interest behind an action- There are no degrees in non-attachment. Nc,n-attachment is complete by itself. O therwise so much of Karma that an ordinary man does every day as in breathing, sleepi•·g, etc., could be called Karmas with non-attachment to a certain degree. Non-attachment to an action means that during the course of the action there should not be the slightest thought that the particular Karma is being performed, nor should the doer think of the result-Karma without the least tinge of any attachment either to itself or its results is not possible except for a Perfect Master who is universally non-attached. However, the remedy is as simple as the problem looks difficult.

Although a Sadguru is non-attached to the Universe, the Universe is certainly attached to Him. In fact, its very existence and working depend upon the Sadguru who is also rightly called by many as the Kutub·- the centre of AnExistence. He is the One who is not attached to anything, but to whom everything is attached closely for its very existence. Therefore the element of attachment provides the best means of attaining non-attachment by the Karma of being attached to and following a Perfect Master in every walk of life; to serve Him who serves the whole Universe; to obey Him who commands the whole creation ; and to love Him who is Love itself. The more the attachment about these Karmas, the greater the chances of attain~ng that perfect state of non-attachment wh~h is nothing but God-realization.

THE

CHILDREN~S

PAGE

My dem Children, our dear Sadhu Vaswani writes thus in' the New Dawn': i. Get together! One of the most important conclusions of modern students in consciousness is that Group Mind is a great force. Thoughts are forces but they become stronger forces when you bring them together. So bring together, as many as you can, those who believe in fellowship. Build up centres of fellowship. ii·. More than the power of 'reflection' is the poorer of suggestion.

Psychology shows that boys and girls are more open to suggestion than grown up minds. Butld centres of fellowship in schools and colleges. The minds of students and youths are more open to new influences.

The aim of life should be to realize one's own self as the Universal self.

1935]

THF LADlE'S PAGE

129

111. Go into silence every day.

Go into silence and think of those who are in need, those who are in suffering. Send them Yibrations of sympathy and love in the quiet hour of dawn. Believe me, there are forces mightier than nature-forces, forces of sympathy and love. With these purify the life of your city and your country, and so help in building up a new mind which is the world's piteous, urgent need.

This earth, it is said, is the hall of sorrow. To whom? To him who is the victim of greed and anger. If selfi shness is conquered all our sorrows will disappear- It is not ea,y to do this all at once. One shou ld cultivate unselfi shness even from childhood . You smoke in the midst of people caring a two-pence for the feelings of these people: T J the unevolved people it is nothing. Your stupid act affli c ts those whu a re more sen sitive. Do not te selfish and se lf -centred- Repeat the great mantram given by a Great i\Iaster to young men: You must discriminate between the selfish and the unselfish. The selfishness has many forms, and when you think you have finally killed it in one of them, it arises in another as strongly as ever. But by deg-rees you wil l become so full of thought for the helping of others that there wi ll b ~ no room, no time, for any thought about yourself.

THE LADIES' PAGE. (1)

Souls enter female bodies to have experience. It is absurd to say that those who are in female bodies are inferior to those who are in male bodies, and that the former cannot succeed in spiritua l aims. This wrong idea of certai n so-called Sanatanists was exploded long ago. Lord S ri Krishna expressly stated in His immortal Gita "Those who take refuge with me, 0 Partha, though of the womb of sin, women, Vaishyas, even Sudras, they also tread the highest path." He gave the assurance "The same am I to al l beings; there is none hateful to me nor dear. Th ey verily who worship me with devotion, they are in me, and I also in them."

(2) Those who are spiritually inclined mu s t have heard the name' Kundalini '.

It is spoken of as a' Godde:>s '. It is K~iyasakti - the world's Mother. \Vii i, wisdom, and activity are feminine, being saktis or powers. Let us not !Jok down upon our sisters. \ Vi thout them the world cannvt get on eve n for a single moment.

(2 ) The Indian women have arisen. They know the value of vote. One of the respected members of the \Vomen Indian Association, Madras, emphas ized on the duty of the woman-voter thus: "There were more than 4,000 women voters in the city of Madras. If they realized the significance and tl:1e va lue of their votes and gave a mandate to any candidate that sought their vote, that the candidate to whichever party he might belong should work for all the reforms Take good care of your body.

130

THE MEHER GAZETTE

[1935

that women needed for their improvement in education, m health, in tbeir social and political status, they might console themselves that tbey had won half the battle".

We should have an intelligent electorate. One need not ha ve studied Shakespeare or Kalidas for being a voter. But he or she should have' education enough to understand that it is a sin to sell a vote. I have personal experience of educated men selling and purchasing votes! Some wish that elections may come off every day! Universal education is the only panacea for all these ills -An educated, intelligent mother alone can bring about a revolution in such matters.

THE HAR!JAN PACE. The other dav we read in the papers that on the occasion of the "Id" two dozen members of a Hindu family embraced Islam in Tangi village, Peshaw;1r distric t. VIe read also that a number of Harijans embraced Christianity in the South (Ramnad District). One need not have any objection to these conversions if people who change their religion do s0 through conv iction after much deliberation. But how many of them do so through conviction is a matter f01¡ serious reflection.

Of one thing I am clear. The conversions are mostly due to the unsympathetic attitude of the so-called orthodox Hindus towards their poor brothers and sisters. " India is very big; let her also he great in VISIOn, m ideal, and in the splendour of her action" said the sympathetic brother i\lr. Duncan Greenlees M. A. (Oxon) lately of Sabarmati Asram. As he rightly observed, the treatment given to the harijans was an insult to the Vedanta which was the very CJre of Hinduism. Let us be great in v ision. The Orthodox Hindu who 'vould not allow the harijan Chinnappan to go in the street, would shake hands with his converted son Dr. Thomas, JJ.A. M.n. l3.s., and pay him liberally for treating his son! \Viii not our harijan brothers and si s ters embrace other religious to improve their status? Is it their fault? Nationalism could not exist w:1ere there is no heart. The whole life of a na1 ion i<> the political field. As Mr. Greenlees observed politics was the very essence of all true religion and of all education worthy of the name.

(3) I appeal to my Hindu brothers and sisters with all the strength at my command. I specially appeal to our Hindu hrethern who call themselves Sanatanists . Let us all try to improve the lot of our less fortunate brothers. Let us embrace them, Jet us send love-thoughts to them. It is clear that the principles taught by Christianity and Muhammadanism are more fully explained in the oldest of all Religions- -the religion of the Vedas. It is this noble Hinduism that taught for ages that man is the noblest creation of the Almighty.

Do not be a slave to your body.

1935]

MEHEI~

ASRAMAM

131

But alas! it is in the name of this religion we are com :L itting horrible deeds.

Shall we then try to understand the situation, and be great in vision?

The Sanatanists should not forget that in days long gone by great saints rose from the so-called panchama clas,es, and people of the so-called higher castes sat at their feet craving for spiritual food . No qut:etion of unapproachability arises when a dog or pig comes near a Santanist! But Sastras are quoted when something is attempted to be done for the improvement of the lot of the poor Harijan !

Let us grow wise and a rrest the milita11t wrenching of our socio-religious body. We have no quarrel with honest opinions and views.

(4) Says Sri Baba: To change our outward religion for another is like going from one cage to another. Either cross the boundary of Shariat (outward f01ms of religions) ~nd enter Tarikat (the spiritual Path) or remain within the cage of the creed of your birth. He also sa ys,lndia became depressed with the establishment of th e depressed classes.

When the depressed classes are raised up, India with find herself to be one of the greatest countries, if not the greatest, in the world.

MEHER ASRAMAM. Saidapet : (1\iadras) 1. Members of Meher League assemble here, and ~. pen d some time in meditation. They medidate, and practi se, the v irtue of' Devotion' in January and ' Equilibrium ' in February.

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

3. Sri Meher Babajis birthday this year fall s on the 16th February.

MEHER LEAGUE. When H is 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 B rotherhood. 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.

Beware of pride.

T H E MEHER G AZ E TTE

132

[1935

iv . That t he League should spread the message of our Div ine L ord Meh er Babaji viz., Universal Brotherhood.

His H oliness S ri Meher Babaji is the patron of the L eague.

President : C. V. S ampath Aiyangar, V ice-President : M. Vad ive lu Mudaliar.

Treasurer: C. V. Ramanujacharlu.

Secreta ries: S ister V . T. L akshm i M.A. L. T., M.R. A.s .

K. S . Sr inivasan.

(N.B.- Those who wish to join Meher L eague may a pply to) :C. V . Sampath Aiyan gar, 66, 3rd Cross l<oad, Sankara puram, Bangalore City, or V. T. Lakshmi, M.A. , L.T ., ~I. R . A.S. (same address as abov e).

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