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A Bi-monthly review devoted to the Propagation of Sri Babaji's Message· and of Universal Brotherhood Through Meher League.
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Vol. IV]
SEPT.SMB-:R- OCTOBZR 1935 •
\iVhere is ignorance: \Vhere sorrO\v for him who has seen the One in Many? Yrrjur Vedrr.
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CdNTENTS. PAGE SAYINGS OF SRI SADGURU MEHER BABA 47 AROUT THE MASTER 47 SRI BABA'S 7TH TOUR TO THE WEST 47 BIOGRAPHY OF H. H. SRI MEHER BABA 48 MY MASTER-As OTHERS SEE HIM 49 EDITORIAL I 50 EDITORIAL II 50 POEM BY W. P. (ENGLAND) 5l PRACTICAL LESSONS ON YOGA BY SWAMI SRI SIVANANDAJI OF RISHIKESH 5l THE VVISDOM OF THE VEDAS 52 THE MU~DAKA DPANISHAD 52 THE CHILDREN's PAGE 53 THE HARIJAN PAGE ... 'Jl 54 THE LADIES' PAGE 55 'l. 56 . MEHER AsRAMAM, SAIDAPET MEHER LEAGUE 56 ~ MEMBERS OF MEHER LEAGUE 57 OUR EXCHANGE 57 --:·
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Editor: C. V. Sampath Aiyangar (Late of Madras Judicial Service.)
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C. V. RAMANUJACHARLU, Trea•urer, Meher A•ramam,
SAIDAPET. (Madras)
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Editor's Address:
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66, 3rd Cross Road, SANKARAPURAM, Bangalore City, Mad rae Preaidency.
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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. SEPTEMBER-oCTOBER
VoL. IV]
[No.4
18~1 fL Oil Ull~~fiB 18J ~ ¡Dili1F~Jf MBDBM U~ ~41. Yogis go to mountains to get rid of the world of Maya, but the mind is with them. 42. This mind creates new worlds for them, and the new Maya allures them. 43. Unless the mind stops working or is absolutely destroyed, which is practically impossible independently, years of seclusion in mountains or caves and practice of Yogas are of no avail. 44. Be in the world, perform all your duties to your wife, children, and family, love them heartily, but be unattached. 45. Let not the serious illness or even the passing off of one or the other, affect you in the least.
ABOUT THE MASTER. Sri Baba is still in seclusion in Meherabad.
SRI BABA'S 7th TOUR TO THE WEST. (Continued from page 36 of the last issue). 8th July.
For some reasons of His own Baba has, at times, an apparent expression of disappointment and feels sad, which stirs up things to a considerable extent, and brings about results that are so unexpected and surprising. Some one, who was working for Him did not seem to understand Him thoroughly yet, and acted in accordance with his own impulse and discretion more than in accordance with Baba's will and instructions. This was not due to any intentional indifference of the person who is quite new, but to his ignorance of God is the Lord of Lords.
THE MEHER GAZETTE
[1935
Baba's ways of working, which required correction or 'stirring up', and Baba has His own way of doing things and getting His work done as He wishes. And He did it here too with one who would be the last man to be dictated to. In Baba he found the One who could dictate, and for the first time in his life, he submitted and surrendered himself to the unseen hand and impulse that guided him to do things. He was a changed man. He himself admitted it to his coll~ague, who conveyed it to Baba, feeling himself utterly amazed at the unexpected change of attitude in his learned friend, and his frank admission of the same. The incident surprised all who wondered at Baba's masterful way of working and bringing things round as He wished and willed . . Gabriel Pascal, the famous producer, arrived from America, and saw Baba today for the first time . He had a long conversation for over an hour with Baba, and re~ated how he felt an ¡these years an unseen power, how he recognized it when he heard about Baba for the first time and then felt Him within more and more even without seeing Him physically, and how deeply and fully he felt Him now in His August presence. "It was all wonderful, wonderful, too wonderful for words" he said. His entire speech and talk may be summed up in his final remarks,-" Uptill now I felt hesitating for such a big undertaking and venture, but now that I have seen you, I am confident and I will do it, Master". Baba let him speak out first his own he:~.rt and feelings, and then instructed Him for His future work with regard to the picture. Thus the day passed entirely in dis;cussion about the picture, with of course occasional visits, for a few moments, 0f His devotees living in the vicinity, who came to the bungalow to be near Him.
BIOGRAPHY OF HIS HOLINESS SRI MEHER BABA. (Continued from page 37).
CHAPTER XL. Great Masters do their duty for the furtheran ce of Evolution so impersonally that eventually their Karma does not bind them. Ordinarily our karma binds us, and as the Gita tells us (XV. 8) we carry our senses and mind along with us from life to life, the wi nd takes the perfume from flo wers. But the Karma of a Master is done by Him for humanity, and nothing therefore binds Him to rebirth. He comes to the world to help humanity. The Perfect Master has perfect consciousness on the highest plane one can reach.
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God acts for the good of humanity without any thought of Self, <md all that karma goes to humanity. So does a Master. As He does everything for humanity He escapes from the Law of Karma. Sri Baba became God-realized as He had no binding karma. With the help of H. H. Baba Jan and H. H . Sri Upasani Maharaj He became God God is the Seer of all.
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1935]
MY MASTER
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realized and was conscious of this gross world. He returned to ¡ His native City Poona, and was going every night to H. H. Baba Jan. He now began to take food regularly twice a day. Sri Baba's family members did not understand His spiritual attainments. They thought that something was wrong with His head. But he began His spiritual work. Those who kept company with Him had the spiritual benefit of His contact. Plato told his Master Socrates one day that he made some progress when he was near him lSocrates), that he made greater progress when he was in the same house with him, and that he made the greatest progress when he sat near him and touched him. Saint Kabir said : "If thou earnest into contact with a God-realized person for a moment everyday, then crores of sins, which you otherwise would commit, would not be committed by you". I may be permitted to say from my personal experience that this is nothing but Truth. Sri Baba spent the whole period of preparation for Sadguruship in Poona. He then used to go to the Parsi tower of silence and sit there for hours knocking His 'forehead against a stone-slab. His Holiness in explanation said that this gave Him a sort of spiritual relief. Compelled by Sri Upasani Maharaj He used to go to Sakori twice every month with a view to call on Him. Sri Baba always trave[led by third class when He went by rail way. The village Sakori is about nine miles from the railway station Chitali . . Instead of getting down at Chitali He alighted at the next station Koparagaon at 10 P.M. Though it was a pitch dark night He left the station for the village. On His way He had some trouble from a policeman and packs of dogs. Undaunted He went on and reached Sakori at 6 A.M. He was there greeted by Durgabai, the spiritual mother of Sri Upasani Maharaj. She gave Him the carcass of a dog, which He received and threw away. (To be continued).
MY MASTER. (As OTHERS SEE HIM) [BY BROTHER
F. H.
DADACHANJI]
(Continued from page 104 of November-December 34 issue) The few expessions that I quoted in the preceding articles of this series can give any reader an idea of "My Master-as others see Him". Thousands of such and other beautiful expressions told in words that echo the voice of the hearts of those who have seen and felt His Divine Personality and PresenceHis warm loving touch-could be quoted from letters brought from every mail. These are the spontaneous outpourings of really loving and sincere hearts, which vibrate with the Love He has awakened in them, and wish to express to the beloved Master unasked, their inner feelings. This new awakening and experience God is the Home of all.
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THE MEHER GAZETTE
[1935
have overwhelmed them. One describes the day of meeting the Master as " the day of days ", and adds that the Master "appears as the Flaming Rose on the Tree of Life". Another calls Him "The Flower of Humanity". A third one is overjoyed at the mere wish of the Master to see him, and " implores His aid by all the power of His magnificent spirit". A throbbing heart exclaims "I have established your image in my heart", and another cries " My heart is heavy with unshed tears". One wonders at the meeting of the Master "if 1t was a dream", and humbly aspires ¡~to be worthy to be used by that Highest wisdom " and another describes the meeting as "one of the mo::t wonderful moments of my life when I felt His sympathy and kindness", and calls the house where the Master lived as "the House of Love and your presence," and so on. {To be continued).
Editorial 1.] The Vedas declare that the four classes Brahmins, Kshatriyas, Vysias and Sudras ':lre but parts of a homogeneous whole, and that all of them are necessary for a satisfactory working of a society. It is the teaching of all the eternal Vedas that the highest duty of man is to love his fellow-beings. So long as these classes understood the wisdom of the Vedas, there was no trouble. It was when some of these classes arrogated to themselves special privileges and began to look down upon others that the troubles of our Motherland began. This produced disunion and discord. People forgot the clignity of honest manual work. Selfish superstitious orthodoxy, forced its adherents to cling to their houses, and foreign travel was forbidden : And foreign commerce became a thing of the past. Animal sacrifices were introduced by selfish Varna Margis in order to satisfy the palate of the degenerate orthodoxy. New unhealthy rules of marriage were introduced which has brought on physical degeneracy in man and more in women. The arrogance of the few mentally developed castes denied opportunities of mental and spiritual growth to the majority of the children of the soil. This shameless tyranny became the cause o; the present illiteracy among nine-tenths of our brothers and sisters. All this made this Land of the Gods fit for dependence. The inferiority complex that is the gift of dependence, has completely wiped out the strength of the spirit which made the Vedic Aryan the spiritual stalwart he was. That was why the Lord Sri Krishna (Paramatma) addressing Arjuna (Jeevatma) said,-" In such a crisis whence comes upon" thee this dejection, which is un .Aryan, disgraceful, and hellish?"- Can we not understand the significance of this exhortation of the great Master ?
Editorial 2. We Indians, who wish to solve material questions by the Principles of Ahimsa (Harmlessness) earnestly pray to God" May the Abyssimian War come to an end as early as possible without any more unnecessary blood shed. May nations learn how to live in peace". God is the Carrier of things.
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PRACTICAL LESSONS ON YOGA
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POEM. To Him. To whom my longing for Reality Has led me, the Holy Compassionate Friend, to whom all hearts are open, All desires known ; from whom no Secrets are hid: Beloved Awakener Whose child I seek to be, and to Do His Will: Whom to know is Life; If it is Your Holy Will, awaken my Soul that I may know the Truth. With all my love, W. P. (England).
PRACTICAL LESSONS ON YOGA. (BY SWAMI SRI SIVANASDJI)
[Continued from page 39 of the last issue] 28. Horses and dogs possess minds. They have neither discrimination nor intelligence nor Vichara sakti. Hence it is not possible for them to attain freedom. 29. Ignorant people identify themselves with the body, mind and the vritties of the mind. The mind anci body are instruments only. The real man is behind the mind. If you become one with the mind, body and vritti, you get various sorts of miseries and sufferings. 30. Yoga teaches how to control the vritties of the mind and get freedom, Yoga teaches how to curb the outgoing mind and attain one's pure state of Bliss by going beyond mind, Yoga teaches how to transmute the unregenerate n~ture and attain the state of Divinity. 31. The whole Universe is created by the vritties of the mind only. If these mental waves or thought waves subside, you can attain the absolute state. Just as you can clearly see the bottom of a lake, when the ripples and waves on the surface subside, so also you can cognise your real self when the vritties that agitate the mind, subside. (To be continued)
God .is the Source of all.
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THE MEHER GAZETTE
[1935
THE WISDOM OF THE VEDAS. [The Vedic Y agnas and animal sacrifices] (BY SJT. DHARMA DEVA SIDDANTALANKAR (HONS.) VIDYA VACHASPATHI)
The Vedas lay the greatest stress on Y agnas. They tell us that it is through them th~t wise men attain God. The famous mantra of the Purusha Sookta may be quoted here in this connection, which is found in all the Vedas, and runs as follows. " Yagnen Yagnamayajanta devaastaani Dharmaani Prathamaanyassan " (Yajur Veda 31'16 : Rig 10-91). i.e., It is by means of Yagna that wise men worship, the Supreme Being who is Adorable, and that Yagna is the .first and the best Dharma or Duty. But the question of the most vital importance is "what is meant by Yagna ? " Does it denote animal sacrifice ? Are animal sacrifices sanctioned by the Vedas? In answer to these questions, I can emphatically state without hesitation that in the Vedic literature the word 'Yagna' stands for every good action done with the object of bringing about the welfare cf all beings and with the spirit of service and self sacrifice. It has nothing to do with animal sacrifices which are opposed to the teachings of the Vedas. The Vedic teachings arid prayers are for the welfare of all living beings. In the mantras like, i Pasoon Paahi {Yajur 1'1) ii Pasoon straayetham (Yajur 6'11) m Dvipaadava Chatuspaatpahi (Yajur 14'8) iv Shamasad dvipadesham Chatushpade {Yajur 15'48) etc. [which mean, protect the bipeds and quadrupeds], the Vedas enjoin upon us to protect all animals and not to kill them. (To be continued)
THE MUNDAKA UPANISHAD. SECOND CHAPTER. (Continued from page 42) 12. Having thoroughly examined the worlds, which are full of or attainable by, Karma, a brahmin (i.e., a person who is on the Path} should get dispassion {nirbedam). The uncaused (Paramatman) cannot be had by the caused, tbecause Paramatman is transcendental i.e., is beyond the Law of Karma or causation). In order to realize that transcendental Atman, he, with fuel in hand God is dear to all.
1935]
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(Samidh, sacrificial fuel} should go to a Guru, who is learned in the Vedas, and who is also practising the realisation of Brahman, i.e., who is an adept in the theory and practice of self-realisation). [This is a very important Mantra. 'Yagna' is the Deity Himself (Taittiriya Samhita 1-7-4 says 'Yagna is Vishnu Himself'. The Lord Sri Krishna says 'I am Yagna' (Gita IX. 16). Karma is 'brahmodbhavam '. Yagna is therefore acdon done without attachment, with dispassion. That is why The Lord Sri Krishna says that He does work incessently, and that if he does not work the worlds would perish. (Gita III. 24). The various Yagnas are described in the Gita Chapter 4. 24 to 29. "The process of Yagna or Sacrifice is Brahman ; the oblation is Brahman; the fire is Brahman ......... ". The Brahman is the Fire: In that Fire the fuel of karma must be thrown and reduced to ashes. So says the Gita, "As blazing fire reduces fuel into ashes. the fire of knowledge reduces all karma to ashes". That is why the Mantra asks the Sishya (neophyte) to go with 'fuel' of karma in hand and get it reduced to ashes in the fire of knowledge with the help of a proper Guru. It is very significant that in no place does the Gita even refer to 'animal sacrifice']. 13. To him, who has approached the Guru with a well-balanced mind and coutrolled senses, the learned Guru (Vidvan) should teach the Brahma-Vidya (knowledge of Brahman) by which the true, imperishable Being can be known in its essence. [The word ' Purusha' (Being) is significant. It means He who has filled everything]. End of the Second Chapter. End of the First Mundaka. (To be continued)
THE CHILDREN'S PAGE. The American Boy Scout pledge or oath is this: "On my honour I will do my best to do my duty to God and my country, and to obey the Scout Law: to help other people at all times; to keep myself physically strong, mentally awake and morally straight". About twenty-five years ago a few American boys took this oath. To-day, there are about a million Scouts, who have given the threefingered salute. Recently, the President Roosevelt, celebrating the Scouts Silver Jubilee, characterized the Scout movement as the basis of good citizenship, of good Government, and of orderly progress. This movement is dedicated to high ideals of social service. "We hope", said Mr. Roosevelt in his radio talk, "that other countries will send at least small delegations to meet with us on that occasion. Because Scouting is now in active operation in almost every civilised nation of the God is omniscient.
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[1935
THE MEHER GAZETTE
world, this will give us a splendid opportunity to enlarge our basis of mutual respect, of understanding and of friendship among the people of the world regardless of race or creed ". The Gita refers to the Aryan sense of honour, courage, Justice, Love and Duty. The present scheme of education has made almost all of us unworthy sons of Mother India. The several social evils have become a canker ,eating into the very vitals of our intellectual life and progress. Dear Children! Beware, on you rests the heavy burden of India's progress.
HARIJAN PAGE. We read in the" Advanced Text Book of Hindu Religion and Ethics" the following interesting observations : " The present confusion of castes has largely neutralised the use they once served. In the ancient days the Jivatma was prepared for entrance into each caste through a long ¡ preliminary stage outside India; then he was born into India and passed into each caste to receive its definite lessons; tht n he was born ;away from India to practice these lessons; usually returning to India, to the highest of them, in the final stages of his evolution". The Chapter in the book is wound up by the pregnant observation "Unless the abuses which are interwoven with it can be eliminated, its doom is certain; but equally certain is it, that if these abuses could be destroyed and the system itself maintained, Hinduism would solve some of the social problem~ which threaten to undermine Western Civilisation, and would set an example to the world of an ideal social state". The trouble begins only when a brahmin, with an air of superciliousness, treats the others with contumely. Yudhisthira said, "Sathyam danam Kshama silamaa-nrusamsyam thapo ghrina, Drisyante yathra nagendra sa brahmana Yithi smrithaha
II".
(i.e., Truth, gift, forgiveness, good conduct, gentleness, austerity, and mercy, where these are seen, Oh King of serpent!', he is called a Brahmana). He then says, ''If these marks exist in a Sudra and are not in a twice born, the sudra is not a sudra, nor the Brahmana a Brahmana ". This is unambiguous. Our Bharata Varsha (India) is the land of Rishis, where the Truth was unfolded millions of years ago. Even now great Saints are born here to teach the world the Truth. To an unbiassed student of spirituality it is clear that every Jivatma must go here in the final stages of its evolution. The innumerable subdivisions in the four ca::tes or classes should be removed. There should be only four classes, and these shot,ld work together harmoniously as the essential parts of an organic whole, The name 'Harijan' God is generous.
THE LADIES' PAGE
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is in my humble opinion a misnomer. He is a Hindu. He is our brother. Let us work together with Love : And only then our Motherland will fulfil Her great mission.
THE LADIES' PAGE. The original dignified but simple ceremony of marriage has become encrusted with non-essential rites and pomp and show. The true Aryan should find out for himself the grain and reject the chaff. Manu says in unmistakable terms that if one desires to understand Dharma, he should go to the Vedas. "Arthakameshvasaktanaam dharmagnanam Vidhiyate I Dharma gignasamananam pramanam paramam srutihi II [The knowledge of religion is imparted to persons who are freed from lucre and lust. The Sruti (Vedas) is the highest authority for those who wish to understand Dharma]. }aimini also says "Virodhe thvanapesham syat" (Anything contradictory to the Vedas should be rejected). As observed by the late Mr. A. Mahadeva Sastri, "If the tradition of the time and the land embodied in the current practices and smritis (Jaw books) conflict with the rules derived from an independent study of the Vedic mantras which are the primary source of law, the tradition should give way to the paramount authority of the Veda. Such are the time-honoured rules laid down for the interpretation of the Vedic texts, and formulated by }aimini and Badarayana, the two great authors of the Mimamsa, with a view to guide the students in determining the laws laid down in the Shastras. If therefore we wish to ascertain the Vedic Law of Marriage, we should study the mantras connected with the marriage ritual, interpreting them in strict accordance with the principles of the Mimamsa ". The act of pani-grahana (holding the hand of the bride) is a very important part of the Vedic marriage ceremony. This ceremony we find in all countrie!'. In Christian marriage service the Clergyman makes the bridegroom take the bride by the hand as a sig1~ that they accept one anotber. So, to give one's hand means to accept in marriage. This important marriage acceptance cannotes that the parties clearly understand the significance of what they say and contract. The mantra that is recited at the time of pani-grahana is this : " Gubhnami the suprajaasthvaya Hastham maya pathya }arathashtiryathasaha! Bhago Aryama Savitha purandhirmahyam thvadurgarhapathyaya devaha !! God burns the evils of the wicked.
THE MEHER GAZETTE
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[1935
[I seize your hand so that we may have a good progeny, that you may live with me, your husband, till you become old. The One God, represented as Bhaga, Aryaman, Savitri and Purandhi, has given you to me for doinQ" the duties of a householder] The bridegroom addresses the bride thus : "Virasurdevakama syonaa sam no bhava! [Giving birth to heroes (manly offspring), and worshipping the One God, bring about our happiness]. Are these important mantras intended to be addressed to Child-brides? Will child-wives give birth to heroes, manly children? Let gentlemen of Raja Krishnamachariar type honestly speak. (To be continued)
MEHER ASRAMAM. Saidapet : (Madras) 1. Members of Meher League may assemble here and spend some time in They meditate on and practise the virtue of "Courage" in meditation. September and " Discretion" in October.
2. Earnest spiritual aspirants may go to the Asramam and spend some time 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:1.
That a League called " Meher League " be formed with the object of promoting Universal Brotherhood.
ii. That all persons who are aged 15 and ab<;>ve might become members of the League. iii. That the gnly condition for becoming a member is that he or she should undertake in writing to promote Universal Brotherhood in thought, word and deed. iv. That the League should spread the message of our Divine Lord Meher Babaji viz., Universal Brotherhood. His Holiness Sri Meber Babaji is the Patron of the League.
President :-C. V. Sampath Aiyangar. Vice-President :-M. Vadivelu Mudaliyar Esq. God is our Benefactor.
MEHER LEAGUE
1935]
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Treasurer :-C. V. Ramanujacharlu Esq. Secretaries :-V. T. Lakshmi ,
M.A., L.T., M.R.A.s.
K. S. Srinivasan Esq.
[N.B.-Those who wish to join Meher League may apply to:C. V. Sampath Aiyangar 66, 3rd Cross Road, Sankarapuram, Bangalore City. [N.B.-All members are ·requested to inform the Editor of their change of addresses, if any. [Ed.]
"MEMBERS OF MEHER LEAGUE." BROTHERS.
371. R. G. Adhyapak. 372. Gangadhar Neelakant Gokhale. 373. P. Sriramulu Naidu. 374. · E. Ramachandran. 375. C. Visvanatham.
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Printed at The Elolar Printing We>rks . 64, J cen is Ro¡\d , S~ id:\pet and Publi ; hcd by C. V. Sam path Aiyangnr, the President of l\febcr L en gue. Meher Asmmnm, Sa idapet, (MtLdras) Editor: C. V. Sampath Aiyangar.