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C O N T EN TS. S AYINGS OF SRI SA DGURU MEHER BA BA A ROUT T HE MASTER SRI BABA'S 7 TH TO UR T O T H E \VE~T B IOG RA P HY OF H . H. SR I lVI EH E R B ABA WHAT I S LOVE EDITO RI AL THE WISDO M OF T HE VE DAS - .. . PRACTI C~L LESSO NS ON Y OG A DY S WAMI SRI S I VANA NDAJ I O F RIS H IK E SH A TH OU GHT F OR TH E l\I O NTII LOVE ANI MA LS MEH E R ASRAMAM, SAIDA PET MEHER L E AGUE MEM BE RS O F M E ll ER LEA G"lJE O UR EX CH ANG E

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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. VoL. IV]

NOVEMlmR-J)ECEMBER

[No. 5

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46. To get the precious pearl one has to dive deep down to the bottom of the sea. Similarly, to get the spiritual pearl, i.@., God, the aspirant should dive deep down to the bottom of the sea of l\1aya. 4 7.

The aspirant should remain untouched and unaffected by Maya.

48 . This is possible only if he (the diver aspirant) puts on the diver's uniform and leaves the gas pipe in the hands of some one on shore in whom he has full C<'nfidence. 49.

Mind creates and annihilates the world.

50.

The exi stence or non-exi stence of the world depends on the mind.

ABOUT THE MASTER. Sri Baba is still in seclusion in Meherabad. It is understood that he would be in seclusion for the remaining period m the Mysorc State. Some of His Mandali disciples will be with Him.

SRI BABA'S 7th TOUR TO THE WEST. (Continued from page 48 of the last issue).

9t" July. Another busy day in discussion of the fdm work that occupied hours. The family and visitors had all to be content with the c rumbs of occasional glimpses and few words with Him, when H e came do wn for a few moments "to feed the sheep" starving for the food they needed and craved for - -His August presence in their midst. Thi ;; . vening l ~ aln ga\'e th em two hours, after supper, of silent communion.

10th July. Discussions r~ the film work CC'lntinucd-;, to look into every minute details of the v arinu~

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laboriou:; task. 'i a ba h: d of the f.:' . a: vr- n tur-' r h ,~ y

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MEHEE GAZETTE

[1935

had launched into. The mere spiritual theme involved problems none could have an idea of. To include this in a story or stories of different lives and incarnations of the principal and other characters, which must be appealing to all universally-to scientists, philosophers, soiritualists and aspirants, and the general masses-- is no small task. Then there were various important questions or rather problems of the selection of characters suitable for a picture like this, the technical difficulties of picturing scenes of wonderful phenomena of nature's working, of Creation, Evolut ion, and of the subtle planes. and last but not the least of the Suprtome Blissful State of Realisation, required no small genius to bring the things of the Infinite and beyond intellect, within the limits of the finite and ordinary human mind. But the Master of all the master-minds was there to master all problems, and the ease with which problems after problems got themselves solved in His presence took all by surprise! And every difficult problem sol ved gave new experiences to all concerned of how Baba's guiding hand works through the various Agents, seen and unseen. How each learns a new Jesson every ti me-of patience, forbearance, fortitude, and fa ith re-newed and re-inforced ! It is all too wonderful for expression by words. It must be realized personally. (To be continued)

BIOGRAPHY OF HIS HOLINESS SRI MEHER BABA. (Cm:tinucd from page 49) Twice every month Sri Baba visited His Holiness Upasani Maharaj. They also corresponded with each other by letters. But unfortunateiy these letters are not extant, but those who saw some of them say that they could not understand any of them. Sri Baba's mother was anxious that He should find some employment. He did get some employments but could not stick to them for long. In 1916 He was appointed by the proprietor of the Kan Khatan's theatrical company as its manager. He then went to Lahore where the company had its headquarters. In one of his letters to Mr. Behramji F. Irani He wrote-" I am compelled to do even what I do not like, compelled to eat what I dislike, forced to put on those clothes for which I have no liking". A couple of months afterwards the proprietor died, and the existence of the company also came to an end. Sri Baba returned to Poona. His father, who was ill, went to Bombay for treatment. During his absence Sri Baba had to manage his father's tea shop in Poona cantonment. One of the customers was Mr. Behramji F. Irani, who became His disciple. Sri Baba asked him to pay a visit to Her Holiness Baba jan, and he cbeyed His orders. As soon as She saw him, She abused him and even threatened to beat him. He did not understand Her, and he complained bitterly to Sri Baba against Her Holiness. To his surprise He directed him to visit her often, as that would wipe out his samskaras. Sri Baba's father was completely recovered in health, and in the beginning At h is request Sri

of 1917 he returned to Poona and opened a toddy shop.

Man is the carven s:nine of Goti.

1935]

WHAT IS LOVE

Baba had- to manage that business for about two hours daily. It was in this shop that Mr. Sadashiv Patel, a Mahratta gentleman, became His disciple. Mr. Syed Saheb met Sri Baba in H. H. Baba Jan's residence, and -became His disciple. In April 1917, at the request of a devote H, H. Upasani Maharaj went to Sion to perform the inauguration ceremony of an Arogya Dhavan. Sri Babaji also attended it on invitation. It was there that Mr. Gustadji Nuss;erwanji Hansotia, who became His most devoted disciple, met him . (To be continued.)

WHAT IS LOVE? BY

SHRI MEHER BABA. Just as the one Paramatman has four statts, so the oue Love has four aspects. Irrespective of the four divisions and sub-divisions from the magnetic to the Divine, all is Love. The divisions and sub-divisions are but different aspects of the one all-pervading love. This necessarily means that every one has love and that love is everywhere. The fourth aspect: all inanimate things have love in its fourth aspect. The lowest aspect of love may be termed natural love. In some cases it is perceptible; in others it is imperceptible. For instance, in a magnet the lowest form of love. _which has the power of attraction, is clearly- visible. This lowest aspect of love cannot be sub-divided. It is only magnetic, The third aspect: There is love in all insects, birds, beasts, and, in fact, in every creature that lives on earth, but the characteristic of love in them' is carnal, simply and purely. This is the third aspect of love, and is termed animal love. Carnal love simply aims at satisfying personal desires and passions. For instance, if a hungry tiger spots a deer, what happens? Love for the deer takes possession of the ferocious animal. How to get hold of that deer becomes the temporary object of his life. This is love, but what a low form of love! Just as a lover is all restless and thinks only of reaching the beloved, so the tiger in _this case, too, is very restless and remains so unti! he catches hold of the deer and becomes one with it. Like a human lover, the tiger leaves no stone unturned to succeed in his aim. The second aspect: as inanimate things have love it goes without saying that human beings have love too. In human beings love is in a higher aspect in comparison with that in inanimate objects and animals. This is a love in its second aspect and is termed human love. But this human love has four sub. divisions: carnal love, which is the lowest; greedy love ; selfish love; and selfless love which is the highest aspect of human love. The four sub aspects of human love may be described as follows:Carnal human love: all beings have rr.ore or less of this kind of love, \Ve have already seen that the object of carnal love is to gratify desires and passions. Man is the very D<:iug of God.

THE MEHER GAZETTE

[1935

In human beings it manifests itself in the same way as in the mute creation. When one becomes hungry and thinks of a cake, Jove for the cake arises in one 路a t once. In such circumstances if one actually catches sight of a cake what will be the result? The love for the cake in that one will be intensified. Like a lover one will become impatient and wiiJ be eager to catch hold of that cake and become one with it. The same can be said of any vulgar desire in the man,-his restlessness for its fulfilment and his satisfaction after becom ing one with the desired object. This is also love, but, mind you, the lowest form of Jove, in the human being. The greedy human love: thi~ form of Jove is imbued with desires for revenge, publicity, money. Think of a usurer and his Jove of money. Until he succeeds in collecting just as much money as his ambition claims, he can enjoy neither sleep nor food. His beloved is money. His passion for money is generally termed avarice, but it is Jove in a lower form. The condition of a fame -craving man is the same as that of an avaricious man. You may call him ambitious, but it cannot be gainsaid that he is in Jove with publicity. And what an ardent lover he is! He will give garden路 parties to officials; he will lavish gifts upon pressmen to boom him, and, of course, he will do such public service as will bring him great fame. One more example: Suppose A calls B bad names without any adequate reason. What will B suddenly get in his head or heart? Anger. Yes, but anger is reversed love and nothing else. The hand of B will feel the same twitches and twinges that a restless lover feels to become one with the most unguarded portion of the person of A. And only when the fists of B have become one with the neck of A will B become satisfied. Both the above aspects of human Jove require a beloved in the gross form. The object must be tangible. Hence these two sub-aspects of human Jove are connected directly with gross objects. (Taken from ' The Sufi') (To be continued)

Editorial]

A word to the caste Hindus and Harijans. Thousands of our brothers have made up their minds to leave the Hindu fold. Hindu India is steadily declining. If the senseless caste Hindus are obdurate and cruel, our dear Harijan brothers and sisters willlea,路e us. Even our Apasthamba Sutras say '路 A low class man may, by lead ing a virtuous life, rise to the level of a higher class man and should be ranked as such. In like manner a high class man can by leading a sinful life, sink down to the level of a class lower than his, and should be considered as such". Classes of all persons should be determined only according to qualifications and character. Munuswami, the Harijan, is an untouchable: but his son Dr. M. Ramaswami B.A., M.B.C.M., is allowed to enter our houses I The harijans are our brothers and sisters. Let us embrace them. Let them worship our common God with us. Let us open all the temples of the one God to them. That is There is one God.

1935]

PRACTICAL LESSONS ON YOGA

justice-that is I\eligion. To argue contm is travesty of justice and a sin. Let our Harijan frie11ds not act in a hurry. They have opened our eyes. Let us all immediately come to a common understanding and form an United Hindu India. Let us not become the laughing-stock of the world.

THE WISDOM OF THE VEDAS. (Continued from page 52 of the last issue) In Yajurveda 36-18 it is enjoined upon us to look upon all Jiving- beings with friendly eyes. "Mitrasyaaham Chakshushaa Sarvaani bLoJtani Sameekshe" which mantra was quoted and explained in the previous issue of this magazine. By Yaj11a is implied the spirit of self-sacrifice, mainly expressing itself in three ways. The root meaning of the word Yaj1w is Det·a Pooia, Sangati /{aratta and Dmma, i.e., honour to truthful and learned people, association with equals,·fiild charity to the needy. Thus our three-fold duty to11·ards our superiors, equals and inferiors is included in the te:·m Yajna. In other worclo. it is the brute in us that is to be killed and not the poor innocent dumb creatures. The spririt of service and sacrifice is to be culti vated and manifested in all our actions. Our whole life should be a continuous sacrifice as the Upanishads say •• Purusho vav Yagnah" (Chandogya) . The word 'Aclhvara' is used throughout the Vedic literature as a synonymous term to Yaj11a, which according to Yaska-the most authoritative philologist-means:-" Dhvaratirhinsa karma tat pratishedah ", i.e., where there is absence of all kind of killing or a non-violent harmless act of benevolence. How then can it be maintained that the Yajnas sanctioned by the Vedas consist of the slaughter of horses, goats, bullocks, co11·s and even human beings ? (To be continued)

PRACTICAL LESSONS ON YOGA. (Continued from page 51 of the last issue)

32 . By dest·oying the vrittis one by one, you gain more and more mental strength (mana sika bala) and spiritual strength (atma bala). Do the practice and feel the strer.gth yourself. The annihilation of onevritti even will give you strength to destroy the second vritti that is tormenting you. Patience, perseverence, and persis.ent sadluma is necessary. How difficult it is to pass the 1\LA. examination! How much more difficult should it be, if you want to attain the state of immortality and absolute freeuoa1 !!

33. Just as you remove a small pebble that causes irritation in your foot, so also you should then and til en remove every vritt i, that torments the mind. Unless and until you are able to do so, you have not gained any real mental strength or spiritual power. 34. Just as you extract a tooth and then throw it away, so also you should extract a disturbing witti and throw it away. H.aja Yoga teaches how to extract or root out the disturbing- thoughts. You will have to pay a heavy price for mastering- this Yo~a. l-Ie is Eternal.

THE MEHER GAZETTE

(1935

A THOUGHT FOR THE MONTH. " Ishtan bhoganhi vo deva dasyante Yajna bhavitaha! Tairdattanapradayaibhyo yo bhungthe stena yeva saba!! (Gita: Chap. 3, 12) (The Devas or persons of wisdom, cherished by Âˇ Yajna, will give you what you want. He who enjoys them without offering in return to them, is surely a thief). You should serve great men, get what you want, and be grateful to them.

LOVE ANIMALS. Some wicked persons, who are a disgrace to Hinduism, sacrifice sentient animals in the name of religion. Many kill them to satisfy their voracious stomachs. Some dissect them for scientific purposes. Let them listen to the following clarion-voice of the great English Christian poet Thomson. [Sri Babaji is a strict vegetarian, and is against crueUy to animals.] " The wolf, who from the nightly fold Fierce drags the bleeding prey, ne'er drank her milk, Nor wore her warming fleece; nor has the steer, At whose strong chest the daily tiger hangs, E'er ploughed for him. But Man, whom Nature formed of milder clay With every kind emotion in his heart, And taught alone to weep; while from her lap She pours ten thousand delicacies-herbs And fruits, as numerous as the drops of rain, Or beams that gave them birth-shall he fair form, Who wears sweet smiles and looks erect on heaven, E'er stoop to mingle with the prowling herd , And dip his tongue in gore ? The beast of prey Blood-stained deserves to hleed. But you, ye flocks, What have you done ? You peaceful people, what To merit death? You who have given us milk In luscious streams and lent us your own coat Against ~he winter's cold ? And the plain ox That har'inless, guileless animal, In what has he offended ? He whose foil, Patient and ever ready, clothes the land, With all the pomp of harvest-shall he bleed And struggling groan beneath the cruel hands E'en of the clown he feeds, and that perhaps, To smell the riot of the autumnal feast Won by his labour." [We have no doubt such a spotless soul would have Realized the Universal Soul in this Karmabhumi India. Unless one sees and feels one life in everything, realization of that One Truth is not possible. True Religion He is the Only Being.

ME H ER LEAGU E

1935]

therefore enjoins o n sincere spiri tual aspirants the abandonment of the greed of palate to take flesh. Ved ic India proclai med this tr uth. We should reject the incorrect interpretat ions~of the Varna Margis a nd those who came under their influence. May we hold aloft_the Vedic T ru th for the spiritua l benefit of the whole World] .

MEHER ASRAMAM. Saidapet : (Madru). 1. Members of Meher League may assem ble here and spend some time in medi tation. They meditate on and pract ise the virtues of 1 Tolera nce' in November, and ' Magnanimi ty' in December. 2. Earnest spiritual aspi ra nts may go to the Asramam and 10pend some time in that quiet place.

MEHER LEAGUE. \Vhen H is H oliness Sri Sadguru \ 1eher Ba haji graced Saidapet with His Presence the follow ing resolu tions , among ot hers, \\路 ere passed in His immed iate presence:i. That a league call ed 路' :.\路fehe r L eag ue " he form ed with the object of promoting U niversal Brotherhood . ii. That a ll persons, who a re aged 15 a nd above mig ht become members of the League. iii . That the only condition for becomi ng a member is tha t he or she should undertake in writ ing to promo te U ni versa! Brotherhood in though t, word a nd deed. iv. That t he L eag ue should spread the message of our Di vine Lord Meher Babaji vi z., U ni \路ersa l Brotherhood . H is Holiness Sri Meher Babaj i is the patron of the President : C. V. Sampath Aiyangar, Mudali ar.

L e a ~ u e.

Vice-Presiden t:

Vadi velu

Treasurer : C. V. Ramanujacharl u. Secretaries : V. T . L aks hmi ~f. A ., L .T ., M. R.A .S. K. S . S ri nivasan . [N.H. - T hose who wish to join Meher League may a pply to:-

C. V . Sa mpa th Aiyangar 66, 3rd Cross H.oad, Sankarapuram , Bangalore City. [N.B.-All members a re requested to infor m the Ed itor of their chang-e of addresses, if an y. [Ed.] - -- - -- ----- - - -- - - - - - - - -- - -- -- - - - - - T here is one Maste r.

OUR EXCHANGE

"MEMBERS OF MEHER LEAGUE." BROTHERS.

376. 377. 378. 379. 380.

Th. Kuppuswami Chetty. M. R. Dholakia L .C.E. M. T . Deshaie. W . Alfred Fernando jayatilake. B. C. Kamble.

OUR EXCHANGE. 1. The Ind ian Insurance. 2. Federated India. 3. The Sun Beam. 4. The Message. 5. The Celestial Messenger. 6. Peace. 7. Kalpaka. 8. The Ch ildren's News. 9. Saraswati. 10. The Young Builder. 11. The Indian Edticator. 12. The Dayalbagh Herald . 13. The Scholar. 14. Commerc ial Education. 15. Bharata Dharma. 16. The Mira. 17. Visva Prema. 18. The Vision. 19. The New Dawn. 20. The tight.

He is the Guiding Spirit of all souls.

[1935,

ma~amam~a~mamama mamamamamama~s~ ~

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' THE VISION '

[Find in it the essence of a ll religions and of the loftiest s p iritua l experience].

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Edito r : SWA MI RAMDAS. AN NUAL S UBSC R IPTIO N :

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THE MESSAGE. A MONTH L Y J OURNAL FOR THE NEW AGE . Contains inspiring a rticles by the E di tor, Swami Ham das, T . L . Visvani and others; soul -stirri ng poems by Herbert Porter; Yoga by S wa m i S ivananda ; Rel igion of the anc ient world by Miss Boon Clark etc. S pec ial Feature: S ri Aurobi ndo G hose's commen tary on the G ita (an uniq ue opportunity). Annual S ubscription Rs. 1 8 0

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Peace of Mind.

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Have you found Peace of l\Iind or L asting Hap piness ? If not, read the works of Gurumaha ra j S wam i B hol a Nath, who ca lls himself Servant of the Earth, but is Avatar of modern ti mes, F ounder of D iv ine L ove S ociety and Au thor of Rays of Li ght (E ng1ish or Hindi Rs. 1-8) Payam-i-l\-Toha hhat (Urdu, Rs. 2) Zah ur-i H :tC]iq ua t (U rdu, Rs. 3) , wonderful for Peace of Mind. Pr iceless Jewe ls for sp i: itua l progress. Avail able fro m i\l r. R. R. K ha nna, Reg istrar, L ucknow Uni vers ity , L uckno w.

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SRI ME HER BABA

I I is Ph iloso pl. y a nd T each ings ( 120 p;J.ges wit h a Cha rm in g Art illust rati on) By A. K Ahd ul! a

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IMPORTANT SPIRITUAL BOOKS

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S RI M E H E R BABA

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T he Perfect l\1 as te r Quest ions a nd Ans ,,路e rs (Publi shed by t he Ci rcle Ed it ori a l Com m it tee, London)

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The Say ings o f Sri Meher Baba

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P r inted at 'l' be 8 ol ar P r intin ~ Wor ks, G4 , J eeni s Roa d , Sa id:tpr L and Publi >h ed b,· C. Y . Sa m pa th Aiya n gar , t he P res id en t of :\[eber League, 1\Ieh er Asramam , ~ uidap c t , (llhdra·s) E rl itor ,: C. \' . Sa mp atb Aiy nn ge r .