Meher Gazette Volume Three Number Six Raw

Registered No. 54]

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MEHERTGAZETTEIs· "Meher Asramam " : Saidapet, (Madras).

A Bi-monthly r_eview devoted to the Propagation of Sri Babaji's Message and of Universal Brotherh9od Through Meher League. ·

Vol. Ill]

JANUARY-FEBRUARY 1935 ·'

[No.6

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

SRI MEHER BABA That is real service Where there is no thought of self at all.

SRI MEHER BABA.

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Registered No. 54]

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M~;HER · GAZETTE ·

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Meher Asramam " : Sa1dapet, (Madras).

A Bi-monthly r,eview devoted to t~e Propagation of Sri Babaji's Message and of Universal .

Brotherh~od Through Meher League.

Vol. III]

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JANUARY- FEBRUARY .1935

Where 'is ignorance: Where so~row for him who has seen the One in Many? Yajur Veda.

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SRI MEHER BABA That is real service Where there is no thought of self at all.

SRI MEHER BABA.

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CONTENTS. () SAYINGS OF SRI SADGURU MEHER BABA ~~~E ~0 llJ rcr NEWS ABOUT THE HOLY MASTER AND HIS TOUR PROIUJ

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Edjtor's Address:

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(Late of Madras Judicial Service.)

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MEHER AsRAMAM . .• MEHER LEAGUE MEMBERS OF MEHER LEAGUE OUR EXCHANGE

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GRAMME INVOCATION TO A DONAI SRI BABA'S 7TH TOUR TO THE WEST ..• BIOGRAPHY OF H. H. SRI MEHER 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. .IRA!•:I TrlE CHILDREN'S PAGE THE LADIES' PAGE THE HARIJAN PAGE

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66, 3rd Cross Road, A~ANKARAPURAM,

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May I request you to send your subscription of one Hup,ee ( 1 R) for this year 1935-36, and receive the Master's blessing.

Editor.

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THE

MEHER GAZETTE A Bi-monthly review devoted to the Propagation of Sri Babaji's Message and of Universal Brothe:rhocd Through Meher League.

VoL. III]

JANUARY- FEBRUARY

INo. 6

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21. The basis of Religion is "Faith "-Faith in God and Faith in a future state of life. There is no question of Faith or belief for one who has seen and realised God. Such a one is above all faith and religion.

22. To speak metaphorically, God is the centre of a circle the circumference of which is the universe. The various radii from the circumference to the centre are various religions.

It may be noted that tr.e points on the rad ii nearer to the circumference are distinctly and greatly apart from one another but increasingly nearer when approaching the centre. The points on the radii nearer to the circumference may be compared to that stage in religion where ritua ls and ceremonies are given importance to, while those approaching the centre correspond to that stage in religion where the true substance of religion, namely Love, Truth, and Service are held prominent.

Thus, the more a: man becomes spiritually-minded and advances toward!'

God, the more tolerant he becomes and the less differentiation does he see.

23. The various religions of the world, as understood by the masses, may be compared to patent medicines, which sometimes give relief but seldom cure.

And just as it is necessary to approach a specialist for a speedy and radical cure, so is it imperative to approach a spiritual Master to become spiritualy perfect. · 24. The philosopher's stone is supposed to turn base metals into 'mere gold (and not into philosopher's stone itself), but the God realized makes aiiy one, ou

whom his grace falls, like unto Himself.

25. The disinterested services of thousands of selfless workers throughout the world cannot come up to what one God-realized person can do or achieve fJr humanity. One who realizes God gets the authority for service. Then Hi3 very existence is a boon to mankind, nay to the universe . .Reveng;e follows h~t!'ed.

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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 l6th February, ju.rt in time for His dear devotees and disciples to celebrate his birthday''

PROGRAMME. Leave Los Angeles by train ...

Arrive Vancouver Sail by' Empress of Canada' ...

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

Leave Hongkong Touch Singapore , Penang . ..

Arrive Colombo Arrive Meherabad

January

8th.

11th.

12th, 17th. , 26th. , 27th. , 29th. , February 1st.

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2nd.

7th.

9th.

13th.

16th.

INVOCATION TO ADONAI.

BY BRO. FRATER S.S.H.F. (AMEH1CA).

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

I invoke Thee to come forth 0, Lord of Light and Goodness, that I may !lbide 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 a'nd 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 BABA'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 presence of Baba in their midst for which 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 Pover by train, and from Dover all had to take the ferry-boat to Ostend, a crossing of the English channel for about four hours. Fortuna tely, the crossing 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.

7

Love is the only antidote to hatred.

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[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 (Chowpatty) 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 I ies in Oneness.

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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. Kl10dadad 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 Sahcb 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 cured of his eye-defects He met Sri Baba. He was illiterate, and our !\'l aster taug!1t him Persian. In the fourth month the young man was able to understand Hafiz. ¡ Shri Baba told Mr. Behramji that He would go to a distant plc1ce where He would lead the life of a Sanyasin under a Sadguru, and that He wculd !'end for him. Instead of going to Raichur, He got down at t)le Kedgaon station, which is thirty-four miles from Poona. Seven miles from Kedgaon station lives His Holiness Sadguru Narayan l'vlaharaj. 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 was 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 Baba, 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 Maharaj, who is a Hindu. Our Saint attained Samadhi in 1918. Just before His death a strong slab, which he had used as His pillow, accidentally broke into pieces, and He told His disciples that that meant His 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, whi.ch did not do any harm. ¡ We shall give a short account of H. R. Sadguru Upasni Maharaj in our next issue.

Wherever there is duality there is trouble.

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[1935

THE MEHER GAZETTE

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

In Juxtaposition with the statem~nt of the Manifesto that "vVe 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 everywhere, 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 th ~ new spiritual impube is so tremendous that it creates a new awakening of consciousness .... .. As the force of the spiritlial 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 H.ama 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 disciples through their love, faith and enthusiasm give me such titles; there are many who misunderstand me, who call me Satan, Devil, Anti-Christ; but to me it is all the same- I know who I am."

It will thus be seen how ciosely the work of the Oxford Group and that of Shri Meher Baba run on spirituall y 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 umversal a characte.r that it embraces no one moment more than another.

1

In such times as the present, the urgency is such i\S 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 driven 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. Trishna, tanha, pulls us down. V.'e descend under compulsion. Hut an Avatara descends out of Jove 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 victims 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 - his sankalpa is satya, i.e., his determination, is verified. If he has a sankalpa, it proves 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 puma. We go about with unfulfilled desire!', How hungry and thirsty we are! We want this and that! An Avatara has 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 fulfilment.

(From the' New Dawn').

Do not be afraid of God.

THE MEHER GAZETTI~

124

tt935

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 Bbaktas 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, We have sent a .letter 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 present.

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 love.

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. "}0-AMERICA"

CALLED. hTo 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 me.

(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).

1. There are degrees in the vritties or modifications that arise from the 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 vritti of a lower degree. Kshama (forgiveness) is a vritti of a higher degree. With the help of Kshama you can control the lower vritti anger. mind.

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

Renounce low desires.

126

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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 source 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 Atman.

5. Just as the Dewan, the l\1ini8ter, 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 !t~ 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 gurias,-Sattva, 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 eyil vritties. This is the internal warfare between Suras and Asuras.

9. The Yogin does not annihilate himself by controlling all the Vritties or moJifications 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 spider 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 (Sambhavanti, understood) spontan~usly (Satah4)-in the s.a me , manner here th~ Universe comes out of the Imperishabie. . . ' [The three :.imiles that are giv.en here are very appropriate: The First simile is, as the spider casts out-and draws in its web spontaneously, this univers.e .comes .out of the Imperishable during Creation and goes · back . . Brahman . into it ciuring dissolution. ~

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1935]

127

KARMA. AND NON-ATTACHMENT

The question may arise whether like the spider there is some 路 efforf in the 路ac.t of creation -and dissolution of this Uuiverse. 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.c.ious as the Earth. No, is the answer. As in the conscious intelligent Man hairs grow without any effort on his part, from Brahman-Intelligence comes the Universe without any effort.

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

From primal Matter,-Prana {Energy), mind, Satyam {the five elements), and 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, a re produced this Brahma, na~e and form, and primal matter.

Second Chapter.

1. That, this, is the truth. All the duties revealed to wise m~n were g-iven in det~il in the three Vedas. Oh Truth-seekers! perform those duties always.

'T o you this is the path leading to the world of good deeds. ' n~ is clear from this mantra that Karma must precede ]nana. By do'ing Karma we gain experience and knowledge, Good Karma produces good results, ~nd eventually the supreme knowledge of Unity.

2:

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

(To be continued).

KARMA AND NON .. ATTACHMENT. (BY BRO. ADJ R. IRANI).

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

Karmas bring about different results according to moti ves with which they a re done. In action, two Karmas may be s imilar. For instance, a robber kills a man!in an attempt to plunder him, and a policeman shoots 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 these actioqs, and by the difference in results that they produce, both these actions are two . quite different kinds of Karma. One is a good Karma路, the other is a bad Karma. 路 . 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 att~ch­ ment 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 idea of self-interest behind an action- There are no degrees in non-attach· ment. N on-attachment is complete by itself. O rherwise so much of Karma that an ordinary man does every day as in breathing, sleepi r·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-att~ched 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 AU· Existence. 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-attad1ment 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 attainilng that perfect state of non-attachment whilch is nothing but God- realization.

THE

CHILDREN~S

PAGE

My dear Children, our dear Sadhu Vaswani writes. thus in' the New Dawn': }. Get together! One of the most important conclusions of modern students )n 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 power of suggestion.

Psychology shows that boys and girls are more open to suggestion than grown up minds. Build 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.

t

1935]

THF L ADlE'S PAGE

129

iii. 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 w hich 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 selfishness is conquered all our sorrows will disappear- It is not ea~ y to do this all at once. One should culti vate unselfishness 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 ac t a ffli c ts those whu a re more sensitive. Do not te selfish and self-centred- R epeat the grea t mantram given by a Great Master to young men: You must discriminate between the selfish and the unselfish. The selfishness has many forms, and when you think you hav e finally killed it in one of them, it arises in another as strongly as ever. But by degrees ¡you w ill become so full of thought for the hel ping of others that there w ill be no room, no time, for any thought about yourself.

THE LADIES' PAGE. (1 )

Souls enter female bodi es 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 sllcceed in spiritual aims. This wrong idea of certain so-called Sa.n atanists 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, Vaish yas, even S udras, they also tread the highest path." He gave the assurance " The same am I to all beings ; th~re is none hateful to me nor dear. They verily who worship me with devotion, they are in me, and ¡ I also in them."

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

It is spoken of as a 'Goddess'. It is Kriyasakti - the world's Mother. "'Will, wisdom, and activity are feminine, being saktis or powers. Let us not !Jok down upon our sisters. \iVi thout them the world cann..:> t get on eve n for a s ingle moment.

(2)

The Indian women have arisen. They know the value of vote. One of the respected members of the Women Indian Association, Madras, emphasized 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:le value 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, in health, in their social and political status, · they might console themselves that they had won half the battle".

We should have an intelligent electorate. One need not have 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 HARIJAN PAGE. The other day we read in the papers that on the occasion of the "Id" two dozen members of a Hindu family embraced Islam in Tangi village, Peshawar district. We read also that a number of Harijans embraced Christianity in the South (Ramnad District). One need not have any objection to these conversions if peopl~ who change their rei igion do so through conviction after much deliberation. But how many of them do so through conviction is a matter f0r; serious reflection.

Of one thing I am clear. The conv.e rsions are mostly due to the unsympathetic attitude of the so-called orthodo~ Hindus towards their poor brothers and sisters. " India is very big; let her also be great in VISIOn, in ideal, and in the · splendour of her action" said the sympathetic brother Mr. 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 cxe of Hinduism. Let us be great in visiou. The Orthodox Hindu who would not allow the harijan Chinnappan to go in the street, would shake hands with his converted son Dr. Thomas, B.A. M.B. B.s., and pay him liberally for treating his son! Will not our harijan brothers and sisters embrace other reli· gious to improve their status? Is it their fault? Nationalism could not exist where there is no heart. The whole life of a na1 ion is the political field. As Mr. Greenlees .observed politics was the very essence of all true religion and of all educat~n 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 brethern who call themselves Sanatanists. Let us all try to improve the lot of our less fortunate brothers. Let us embrace .them, let 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

s~av_e

to your body • .

'

1935]

MEHEI~

ASRAMAM

131

But alas! it is in the name of this religion we are com:u 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 queetion 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 arrest the militant 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) C\_nd enter Tarikat (the spiritual Path) or remain within the cage of the creed of your birth. He also says,lndia became depressed with the establishment of the depressed classes.

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

MEHER ASRAMAM. Saidapet : (\iadras) 1. Members of Meher League assemble here, and spend some time in meditation. They medidate, and practise, 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 n .at quiet place.

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

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.

Beware of pride.

THE MEHER GAZETTE

132

[1935

iv. That the League should spread the message of our Divine Lord Me her Babaji viz., Universal Brotherhood.

His Holiness Sri Meher Babaji is the patron of the League.

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 apply to):C. V. Sampath Aiyangar, 66, 3rd Cross Road, Sankarapuram, Bangalore City, or V. T. Lakshmi, M.A., L.T., M.R.A.S. (same address as above).

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P. Visvanath.

Swami Bikshu Pragyananda.

S. V. Subramanyam.

J. Loomchand Sai:t.

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L. R. Ganesan.

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