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PAGE SAYINGS OF SRI SADGURU MEHER BABA 59 ABOUT THE MASTER 59 SRI BABA'S 7TH TOUR TO THE WEST .. • 59 BIOGRAPHY OF H. H. SRI MEHER BABA 60 WHAT IS LOVE 61 EDITORIAL 62· THE WISDOM OF THE VEDAS - • .. 63 PRACTIC~L LESSONS ON YOGA BY SWAMI SRI SIVANANDAJI OF RISHIKESH 63 A THOUGHT F OR THE MONTH 64 LOVE ANIMALS ••• . 64 MEHER AsRAMAM, SAIDAPET 65 MEHER LEAGUE 65 MEMBERS OF MEHER LEAGUE 66 OUR EXCHANGE 66
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~ Editor : C. V. Sam path Aiyangar
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(Late of Madras Judicial Service.)
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THE
MEHER GAZETTE A Bi-monthly review devoted to the Propagation of Sri Babaji's Message and of Universal Brotherhood Through Meher League. VoL. IV]
NOVEMBER-DECEMBER
1. ~~l'-~ ~
[No. 5
~B u-~~M¡~R ~~~ ~~n~nn.u;: u~~n~~ Q~JJJl.
46. To get the precious pearl one lias to dive deep down to the bottom of the sea. Similarly, to get the spiritual pearl, i.e., God, the aspirant should dive deep down to the bottom of the sea of Maya, 47.
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 cnnfidence. 49.
Mind creates and annihilates the world.
50.
The existence or non-existence 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 in the Mysore 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).
9th July. Another busy day in discussion of the film work that occupied hours. The family and visitors had all to be content with the crumbs of occasional glimpses and few words with Him, when He came down for a few moments "to feed the sheep" starving for the food they needed and craved for-His August presence in their midst. This evening Ba?a gave them two hours, after supper, of silent communion. 10th July. Discussions rfl the film work continued-a most laborious task. Baba had to look into every minute details of the variou!' phac;t:!s of the great venture they Soul and God are not two tl-ling-. Lu t
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60
MEHER 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; sgiritualists 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, Evolution, and of the subtle planes. and last but not the least of the Suprt::me Blissful State of Realisation, required no snui.ll 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 prob1ems got themselves solved in His presence took all by surprise ! And every difficult problem solved 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 lesson every time-of patience, forbearance, fortitude, and faith re¡newed and re-inforced ! It.is aU too wonderful for expression by words. It must be realiz~d personally. (To be continued)
BIOGRAPHY OF HIS HOLINESS SRI MEHER BABA. (Continued 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 w:rote-" I am compelled to do ev~n what I do not like, compelled to eat what I dislike, forced to put on those clothes fot 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 bccarpe 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 ev~n threatened to beat him. He did not understand Her, and he complained bitte~ly 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 of 1917 he returned to Poona and opened a toddy shop. At his request Sri Man i:; the carven s!nine of GOd.
1935]
WHAT IS LOVE
61
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.
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In April 1917., at ·the request of a devote H, H. Upasani Mahar.aj went to Sion to perform the inauguration ceremony of an Arogya Bhavan. Sri Babaji also att.ended ·it. on invitation. It was there tha·t Mr. Gustadji Nus~erwanji Hansotia, who became His most devoted disciple, met him. (To be continued.)
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WHAT IS LOVE? BY
SHRI MEHER BABA. Just as the one Paramatman has four statts, so the one L.ove 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 ~very one ·ha~ love and that love is .everywhere. The fourth aspect: all inanimate things have· love in its fourth aspect. The lowest a-spect of love may be termed natural love. In scime cases it is perceptible; in others it is imperceptible. For instance, in a magnet the lowest form of love .. which h"as 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)ove in all insects, birds, beasts, and,· in ·fact, in love in theni is every creature that lives on 'e arth, but the characteristic carnal, simply and purely. This is the ·third aspect: or: love, and · is -termed animal love.
of
Carnal love simply aims at satisfying per~onal 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 until he catches hold of the deer and becomes one with it. Like, a human lover, _the tiger !~aves no st~ne unturned to ~ucceed in his aim, The second aspect: as inanimate things have love it goes without saying 1 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 hi'g hest aspect of human love. The four sub.aspects of human love may be described.as follows:have
Carnal human love: all beings have rr.ore or less of this kind of love, We alr~ady seen that the object of carnal love is .to gratify desires and passions. Man is the very Being of God.
THE MEHER GAZETTE
62
[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, love for the cake arises in one ¡at 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 will 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 becoming one with the desired object. This is also love, but, mind you, the lowest form of love, in the hunian being. The greedy human love: thi!> form of love is imbued with desires for revenge, publicity, money. Think of a usurer and his love of money. Until he 1 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 love in a lower form. The condition of a fame -craving man is the same as that of an avaricious man. You may caH him ambitious, but it cannot be gainsaid that he is in love with publicity. And what an ardent lover he is! He will give garden¡ 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 band 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 love require a beloved in the gross form. The object must be tangible. Hence these two sub-aspects of human love 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 willleaYe us. Even our Apasthamba Sutras say '• A low class man may, by leading a virtuous life, rise to the level of a higher class J?an 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 c~nsidered as such ". Classes of all persons should be determined only according to qualifications and character. Munuswami, the Harijan, i-s 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 sister-s. 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.
1~35]
PRACTICAL LESSONS ON YOGA
justice-that js Relig:ion, · To argue co11tra is travesty of justice and a sin. Let our Harijan fri~ds not act bt a hurry. They have qpened our eyes. Let us all immediately come to' a common understandin.g and form an United Hindu I' . India. Let us not bec<?me the laughing-stock of the world. ·
·T HE WISDOM OF THE VEDAS. (Contin~ed
from page 52 of the last issue) ·
In Yajurveda 36-18 it is enjoined upon us to look upon all living beings with friendly eyes. "Mitrasyaaham Chakshushaa Sarvaani bhoJtani Sameekshe" which mantra was quoted and explained in the previous issue of this magazine. By Ya/na is implied the spirit of self-sacrifice, mainly expressing itself in three ways. , The root meaning of the word· Yai1ra is Deva P~oia, Sangali Karana and Daana, i.e., honour to truthful and learned people, association with equals,·aitd charity to the needy. Tlius our three-fold ' duty towards our superiors, equals and ·inferiors is ·included in the term Yaina. In other· words, 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'-:ated and manifested continuous sacrifice as the in all our actions. Our whole life should be Upanishads say •• Purusho vav Yagnah" (Chandogya). The word 'Adhvara' is used throughout the Vedic literature as a synonymous term to Yaina, which according to Yaska-the most authoritative philologist-means:-
·a.
" 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 Yai1ws sanctioned by· the Vedas·ccinsist of the slaughter of horses, goats, bullocks, cows and even human beings ? (To be continued)
PRACTICAL LESSONS ON YOGA. {Continued from page 51 of the last issue) 32. By destroying 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 strength yourself. The annihilation of one vritfi even will give you stren~th to destroy the second vritti that is tormenting you. Patience, perseverence, and persis··:ent sadhana is necessary. How difficult it is to pass the M.A. examination! How much more difficult should it be, if you want to attain the state of immortality and absolute freedom !! 33. Just as you remove a small pebble that causes irritiltion in your foot, so also you should then and then remove every vritti, Hiat 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 vritti and throw it away. Raja Yoga teaches how to extract or root out the disturbing thoughts. You will have to pay a heavy price for mastering this Yoga. He is Eternal.
THE MEHER GAZETTE
64
[1935
A THOUGHT FOR· -T HE MONTH. Ishtan bhoganhi vo deva dasyante Yaj~ b)lavitaba I Talrdattaoapradayaibhyo yo bhungthe stena yeva saba!! ·· · · (Glta: Chap. 11
3, 12)
(The Devas or persons of wisdom, cherished by -Yajna, will give you what you want. He who enjoys them without offering in returu to them, is surely a thief), You should serve gMt 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
crue~ty
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 fruit~ 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 . •t· , :And dip his tongue in gore ? The beast of prey , . - . Blood-stained deserves to bleed. 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 Agains~ the ·winter's cold ? And the plain ox That hannless, 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.
MEHER LEAGUE
1935]
65
therefore enjoin• on· sincere spiritual aspirants the abandonment of the greed of palate to take flesh. Vedic India proclaimed this truth. We should reject the incorrect interpretations~of the Vam.a Margis and those who came under their influeoce. May we·-bold aloft_the Vedic Truth for the spiritual benefit of the whole World].
MEHER ASRAMAM. Saidapet : (Maclru). 1. Members of Meher League may assemble here and spend some time in meditation. They meditate on and practise the virtues of 1 Tolerance' in November, and 'Magnanimity' in December. 2. Earnest spiritual aspirants may go to the Asramam and spend 10me time in that quiet place.
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MEHER LEAGUE. When His Holiness Sri Sadguru Meher Babaji graced Saidapet with His Presence the following resolutions, among others, were passed in His immediate presence:i. That a league called ·• Meher League " be formed with the object of promoting Universal Brotherhood. ii. That all persons, who are aged 15 and above might become members of the League.
iii. That the only condition for becoming a member is that he or she should undertake in writing to promote Universal Brotherhood in thought, word and deed. iv. That the League should spread the message of our Divine Lord Meher Babaji viz., Universal Brotherhood. His Holiness Sri Meher Babaji is the patron of the LeaKue. President: C. V. Sampath Aiyangar, Mudaliar. Treasurer : C. V. Ramanujacharlu.
Vice-President: M.
Vadivelu
Secretaries : V. T. Lakshmi hf.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. [N.B.-All members are requested to inform the Editor of their chanre of addresses, if any. [Ed.] · There is one Master.
66
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