Registered No. 54, } Saidapet.
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MEHER GAZETTE ~I "MEHER ASRAMAM .. , (Saidapet, Madras)
A Bi-monthly review devoted to the Propagation of Sri Babaji's Message and of Universal Brotherhood Through Meher League. Vol. V]
MARCH-JUNE 1936
[No!'. 1 & 2
Where is ignorance : Where sorrow for him who h9.s seen tbe One in Many ?- Yajur Veda.
Subscription: Annual, Inland Re I. Foreign 2 sh . or 50 cents with postage. Single c:opy 3 as . or 6 c:ents.
CONTENTS PAGE
Message of Sadgnru Meher Baba Sayings of Master Sri Meher Baba About the Master Sai Baba's 7th Tour to the \Vest Biography of Sri Meher Baba ..• What is love ? by Sri 'Meher Baba Practical Lessons on yoga by Swami Sri Sivanandji The wisdom of the Vedas bv Sjt Dharma Dev The Mundaka Upanishad Saidapet Muni.::ipality Harijan page Review of books Thoughts for the month Meher Asramam · Members of Meher League Meher Leag.ue . Our exchange
79 79
80 80 81 82
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84 85
87 90 90 91 91 91 92
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THE MEHER GAZETTE Editor:
C. V Sarnpath Aiyangar, (Late of Madras Judicial Service)
RATES OF ANNUAL SUBSCRIPTION Inland: Re- 1 (inclusive of I!'Ostage) Foreign: Two shillings (inclusive of postage) Single Copy 3 as. Subscriplio1ts should be remitted in advance to C. V. RAMANUJACHARLU, Treasurer, Meher Asramam, SAIDAPET, (Madras).
Editor's Address:
66, 3rd Cross Road, SANKARAPURAM, Bangalore City. Madras Presidency.
J
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]
MARCH-JUNE 1936
[Nos 1 & 2
MESSAGE OF SADGURU MEHER BABA (1936-37) 1. India became depressed with the establishment of the depressed classes. When the depressed classes are raised up, India will find herself to be one of the greatest countries in the world. 2. To change our outward religion for another is like going from one cage to another. 3. The aim of )ife ÂŁhould be to realize one's own self as the Universal Self.
SAYINGS OF MASTER SRI MEHER BABA 56. One who upsets nothing is a good man, and one who is upset by nothing is a God-man.
57. _The more you become a student the more are your chances of becoming a teacher. 58.
Unintelligent advance often results in downfall.
59.
One who tries to excuse himself deceives hirmelf,
60.
Greed brings war, contentment brings peace.
It is not death, it is dying that alarms me.
...
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THE MEHER GAZETTE
ABOUT THE MASTER Bro Dadachanji writes, (letter dated July 24-36),-"For the present the Master has planned to go to Ralm ri, about 20 miles from Ahmednagar and on the road to Nasik, on the same Dhond-Manmad branch of the G .I.P. Ry., and stay there in a hut with a few of the select mandali, the Asramam at Meherabad remaining in tact as at present .••••• "
SRI BABA'S 7th TOUR TO THE WEST (Continued from page 68.) By Bro. Dadachatzji. Discussion r efilm work continued. There were also some visitors, relatives of the Mertens family, with whom Baba had private talks, and advised each individually. In the afternoon Baba and the entire party (Mertens family, visitors and all) went to Zurich, to the studio of Otto Haas Heyc, a very well-known designer of Zurich, and an ardent devotee of Baba. It was a very big party of about 25-half of them dro ve in three cars, the others came by train. All had a nice afternoon out with Baba. Some of the workers in the designing department were introduced to Baba. 11th July .
12th July.
Baba retired in seclusion to the mountains.
13th July. Th is was the day specially fixed for visitors, whom Baba saw individually between 9 and 11 in tbe morning, and between 3 and 5 in the afternoon. About 50 of them came to-day- mostly from Zurich-men and women, in different professions and walks of life, desirous to see Him, and ask for His grace and guidance in various problems, material and spiritual. And all, who saw him, were so charmed with His personality! Some of them openly said that their life's desire was fulfilled to-day. The family and the closer group of His de votees who were all around him had to be satisfied with occasional glimpses that He gave them. To-day, being the day of visitors, they had to wait for their turn, and they all wanted so much to be with Him. And knowing t[,._ :C heart's desire He would allow each by turn, even for a few seconds, to have a glimpse of Him when a group"of visitors had finished · They had their usual daily 'food' in His presence, after supper, when, in spite of a very tiresome d:\y in talking and explaining things to so many of the visitors, He stayed amidst them all for about l wo lwurs (To be continued)
No !Jlan who is fit to Jive need fear to die.
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BIOGRAPHY OF SRI MEHER BABA (Continued from page 69 of last issue) Sri Baba used to play the games of ata-pata, gilli danda, and cricket when he was doing business. H e used to entertain friends in the evening. He and Mr. S. V. Rahim became friends ; they used to spend evenings in reading newspapers, and discussing the merits of the poems of the great Persian poet Hafiz. Baba hired a small room, in which were hung the photos of saints and prophet!>, including those of Her Holiness Baba Jan and Hi!' Holiness U pasni Maharaj. A rati ceremonies were performed every evening and in the morning on Thursdays and Sundays. Songs composed by Sri Baba on various Sadgurus were then sung, Sri Baba had his realization with the grace of Sri U pasni Maharaj. In 1921 our Master composed one of the most beautiful poems in Gujarati language. It is still sung at the time of the arati ceremony of the Maharaj. The following is an English translation of the song by one who once belonged to our Mandali. (1)
U pasni Mah'raj, great Chief of Saints art thou ! With justice fair and love's might Thou rulest all, l'vow, Let's always take Thy name and think of Thee, 0 Father! The traitless, hueless, formless, Av'tar Thou art, Master. (2) God Thou became, but not before destroying pride ; Release us all from Ma;y a, and make God our Guide! Intoxicate us all with lo\•e to God, 0 Leader ! The traitless, hueless, formless Av'tar Thou art, Master! {3) Make us give up all wrath and lust and love of pelf ! Give us God's ligh!t and see that we don't love low self! And bring us to love's land from Maya's sea. 0 shelter ! The traitless, hueless, formless Av'tar Thou art, Master. (4)
For sake of Thee we have renounced all Shariats' shell ; Help us to give up all, and sit near Thee all well ! We are e'er Thine, come what come may ; so let us not totter! The traitless, hueless, formless Av'tar Thou art, Master ! Be still prepared for death.
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(5) Make sinners saintly, and turn wicked into good ! Have mercy on us all and join us with Godhood ! Much kind and mighty Thou art,- 0 Mukti's Promoter ! The traitless, hueless, formless Av'tar Thou art, Master! (6) Amongst the low as well as high Thou hast sojourned ; In things and places all, Thou, seeing God, hast earned. Free from race prejudice. Thou art a true Arbiter, The trailless, hueless, formless Av'tar Thou art, Master
!
(7) Sat-Chit-Ananda, 0 Sadgnru Maharaj, Thou art! Together met today we pray with zeal and heart. Oft we revere and bow to Thee, Divine Director ! The traitless, hueless, formless Av'tar Thou art, Master! (To be continued)
WHAT IS LOVE ? (By Sti Meher Baba) (Continued from page 70 of the last issue.) The first aspect : It must be borne in mind that the highest human love is not the highest absolute love-the divine love is the highest aspect of the all pervading love. One who gets divine love gets God. The divine love itself is a mighty Ocean. It enables the Jivatman to become Paramatman. The di vine love is beyond reason and intellec~ and so beyond creation. Nobody can create this highest aspect of love in himself, unlike the other lower aspects of love. The divine love is given and not created. It is a gift from the Paramatman in the Shivatman state to the Jivatman. The divine love may ' be defined as the love for Paramatman by which a Jivatman becomes in the end one with Paramatman. There are three kinds of certainties- Yakin-regarding the existence of God. They are,(a) (b) {c)
Intellectual certainty =ilmul Yakin. Sighted certainty= ainool Yakin. Realized certainty= haque Y al~in, Let death be daily before your eyes.
(Epictetus)
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The most that philosophy or intellectual gymn'lstics and shariat (religious rites and dogmas} can achieve is ilmul Y akin . They may make one intellectually certa in about the existe nce of G od, but it is only the love for God, the di vine love, that enables one to find Him, and see Him actually, and finally to become one with Him. O ne ge ts the sighted certainty (ainool Yakin) by seeing God, a:1d the reali zed certai nty lhaque Yakin) by becoming one with Him. For the purpose of illustration regard God as water and the longing for water as love; and philosophy, or S hariat , as a wa ter-di vining rod. With the help of a water divining rod one may become aware of the existence of water, though one may not actually 5'ee it. This is certainty without seeing, and knowledge without experiencing. If one has no longing for the water one will certainly remain satis fi ed with this intellectual certainty only. But if one lon gs for water one will zealously undergo all the troubles of getting it till one gets it. Needless to say that, after seeing it, the longing for drinkin g it will become intense, and this intense longing will drive one to drink it. (To be continued)
PRACTICAL LESSONS ON YOGA by S wami S ri S iva11 andji.
(Continued from page 74 of the last issue.) 4. During concentration you will have to coll ect carefully the dissipated rays of the mind. Vrittis or wh irlpools or thought waves will be ever rising from the Ocean of Chitta. You will ha ve to put down the waves as they ar ise. If all waves subside the mind becomes calm and serene. Then the yogi enjoys peace and bliss. Therefore happiness is within. You will have to get it through control of mind and not through money or women or children or name or fame, or rank or power. 5. Chitta is the mind-stuff or mental substance. It takes various forms. These forms constitute vrittis. It gets transformed or modified (Parinama). These transformations or modifications are the thought waves, whirlpools or vrittis. If the chitta thinks of a mango, the vritti of a mango is forme d in the lake of Chitta. This will subside and another vritti will be formed, when it thinks of milk (mil/,-vrtti ). Countless vrittis are rising and subsiding in the Ocean of Chitta. These vrittis cause restlessness of mind¡ Living is death ; dying is life.
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'Nhy do vrittis arise from the Chitta ? Because of samskaras and vasanas (desires). If you annhilate all desires, all vrittis will subside by them selves. 7. When a vritti subsides it leaves a definite impression in the sub-conscious mind, It is known as samskara or latent impression. The sumtotal of all samskaras in known as ' Karmasaya ' or receptacle of works. This is called Sanchit Karma or ' accumulated works'. When a man leaves the physical body, he carrie s with him his astral body of 17 tattwas and the Karmasaya as well, to the mental plane. This Karmasaya is burnt by highest knowledge obtained through Asamprajyata S a madhi . (To be continued)
THE WISDOM OF THE VEDAS : VEDIC YAJNAS AND ANIMAL SACRIFICES By Bro . Dharmadeva Siddhantalankara (Ho1'ts.) (Continued from page 74) But it may be said that the Aswamedha, Gomedha, Ajamedha and Nam.medha, etc are found mentioned in the Vedic literature. What is their meaning if not sacrifice of horses, cows, goats and men ? Without going into the details of this question here (which of course, requires a good deal of exposition) let me only state that these words have been interpreted quite differently in the Brahm!lnas, Pranava Vada of maharsbi Gargya Yana and other anc ient Sanskrit books. For instance, the word ' Aja ' in Ajamedha stands according to Mababharata and Panchatantra (a famous Sanscrit book) not for goat but for particular seeds. The verse runs as follows : " Beejair Yajneshu Yashtavyam Iti Vai Vaidikee shrutih. Aja Sanjnani beejaani Chhaagan no hantumarhatha" tShanti Parva Ch. 337.) ie, It is stated in the Vedas that we should perform homa with particular seeds. By the word '' Aja" used there it is only seeds that are meant. Do not therefore k ill goats. Exactly the same idea is expressed in the Panchatantra where it is stated that those priests who kill animals in the Yajnas are foolish There is no death.! what seems so is transition.
THE MUNDAKA UPANISHED
85
people (moorkhah), who do not know the real meaning of the Vedas. Where it is said that oblations of ' Ajas' are to be given, it is not a reference to goats but only to a particular kind of seeds or rice. ( Etepiye Yajnikaa Yajnakarmani pasboon Vyaapadayanti te moorkbah paramaar· tbam shruter najaananthi,) (To be continued)
THE MUNDAKA UPANISHAD: THE SECOND MUNDAKA. FIRST CHAPTER, (Continued from page 75) 4. Fire (Energy) is His head, the moon and the sun are His two eyes• the four sides are His ears, the t evealed Vedas are His Word, the air is His Breath, a:1d the universe in his heart. This earth originated from His feet. He is the inner self of all beings, [It is interesting to note that the Upanishad says that this e'lrtb S{:ang forth from the feet of the Brahman. It is absurd to say that the Brahman bas feet. Tbe same idea in this mantra is expressed in the oft quoted but misinterpreted mantra of the Yajur Veda, viz:_ "Braahmanosya mukhamasidbaahoo rajanyaha kritaha I Ooroothathasya yadvysyaha padbhyam soodro ajayatha n (The literal translalion of this is " Brahmans were born of His (Brahman's) mouth, Kshatriyas ont of His arms. Vaisyas out of His thighs, and Sudras out of His feet." The word 'His' refers to 'Purusha, in the preceding mantra-the formless, omnipresent Being. It is absurd to say that this fom:less Brahman has a head, arms, thighs and feet, What is then the true meaning of this important mantra? He, who is the head (mukh) of men, by virtue of his intelligence etc, is the true Brahman. So, he is said to be born from the 'head.' He who is a soldier, strong (Bahu) and powerful is a' Kshatriya.' So, he is said to be born from the ' arms '. He who goes from He place to place and trades (using his· ' ·thighs'-ooroo) is a Vaisya. who does manual service to others, either because he is poor or ignorant, is" Sudra. So, he is said to be born out of His feet . The mantra also says that one can rise easily from Karma yoga to J nan a Yoga. Io a healthy society we will always find learned men, great soldiers merchants, and poor servants. All these are necessary for the evolution of the society. One should not domineer over the other by virtue of The bad man's death is horror.
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THE MEHER GAZETTE
birth alone. One can become a brahmin, and one a Sudra in the same birth. It is therefore clear that one born on this earth can rise in evolution only by disinterested service, which is represented by the feet of the Lord. So, says the Mundaka Mantra that the earth sprang forth from the feet of Brahman.) 5. From Him originated Agni (energy), whose fuel is the Suo : from the Moon Parjanya (clouds) : herbs grow on the earth : Man emits seed into women ; thus many creatures are born [rom the Purusha (Brahman-the fio,t.l causeh [This mantra describes the evolution of beings on this earth. From Him comes the energy deposited in the sun: From the Moon we get clouds: Nourished by 'rain herbs grow on earth: Nourished by them male and female produce many creatures.) 6. From Him have emanated the Rik, the Sarna, the YajurVedas, Deeksha, all Yajnas, gifts, the year, Yajamao, and all the worlds which the Moon and Sun purify.
(Deeksha is dedicating one-self to a particular object. It comes from the word "deeksh" meaning to dedicate onec;elf to, The 'deeksha evidently is the resolve to do everything which would help the evolution of humanity. What is an Yajna? The correct meaning of this word is given in "The Terminology of the Vedas and European scholars." It is this: The word Yajna which orginally indicates any action requiring association of men and objects, productive of beneficial results is always translated by European scholars, as sacrifice. The notion of sacrifice is a purely Christian notion and has no place in the Vedic philosophy. It is foreign to the genuine religion of India, Hence all translations in which the word sacrifice occurs are to be rejected as fallaciou!i." The word is applied to the five great daily duties of every human being,-(i) the Brahma yagna (studying and teaching books of knowledge, practicing 'yoga' etc), (ii) Deva Yajna (association with devas or good, learned men, kindling fire with ghee and odoriferous substances), (iii) Pitriyagna (serving p':l.rents, teachers, and others with shradha (devotion), and in a way pleasing to them (tarpana), (iv Vaiswadeva yagna (giving food to animals, outcasts, lepers, insects etc), Yajna is certainly not animal ( v) Atithi yajna (hospitality to guests). sacrifice). The word 'Kratu' means 'ability', 'power', to do a thing. It also means 'intelligence'. It is an epithft of Vishnu, who pervading everyBe of good cheer about death.
'¡.
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thing, is omnipresent and omniscient. The Yajaman, who strives his best to help the evolution of humanity, must have 'power' and 'intelligence', which originated from Him. 'Dakshinaha' are gifts made to de servit~g people. Samvatsaraha is the year; throughout the year the Ya ja·11an must do his duty without fail. He has duties throughout the day when the Sun and the Moon shed their rays purifying the worlds wh ich form the solar system. (To be continued.)
SAIDAPET MUNICIPALITY. (Olla Podrida)
( 1) Scene. (near the conservancy lane behind the brahmin street, Saidapet.)
1st Ct'tizett: Is there really a Municipality in the town?
2nd Citizen : They say there is one. 1st Ciiizett : Who is the (?hairman and Vice-Chairman of that Mischievous-ality ?
2ttd C"itizetz : Then ? 1st C itize1~: I suggest that they be requested to spend a few hours in this garden of Eden, where they can enjoy them selves to their heart's content.
2nd Citizen : I shall take the earliest opportunity of making that humble suggestion to them. I shall also invite our good District Collector to see that· garden, the like of which he bas not seen till now. Once he sees it be will record "Saidapet M. admif;tration (A,) shall recommend the Chairman for a Knighthood, and the Vice-Chairman for a Victoria Cross." (Both: we shall meet again· Good bye).
(2) An open letter to Mr. S. R. Ramanujam Pillai, the Redoubtable Chairman, Municipal Council, Saidapet. My dear Chairman,
If I die I shall be with God.
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THE MEHER GAZETTE
Satyameva jayate nanrutbam (Truth alone conquers, not false hood). Dharana tharmamitbya hurdharmo dharayati prajaba (That wh ich supports, that which holds together the peoples of this universe, that they call Dharma). Says the Gi ta, "That which is like poison at first, but like nectar at the end ; that happiness is declared to be satvika, born of the blissful khowledge of the self, ie, self-realization." "That which from the union of the senses with the ir objects at first is as nectar, but in the end is like venom, that pleasure is called rajasic." P IPa!'e read these quotations carefully, meditate on them for a while , and let me see whether that will be productive of any good in the Municipal admin istration. You hold a very responsible position, but you do not real ize it. "Sincerity " says Tillotson, "is to speak as we think, to do as we pretend and profess, to perform what we promise, and really to be what we would seem and appear to be." I ask you in all humil ity •• Are you sincere as the Chairman of Saidapet Municipality?" You promi sed to be un selfish and sincere. Then why did yon want Rs. 20 more as allowance ? \Vhy did you sacrifice the poor Head Master of the B oys' school on the altar of your vagaries, and withhold his appeal petiti on for a long time? Is this not criminal ? \iVho is responsible for this malfeasance ? The fi r!.t duty we owe is towards our children in the school-th e future citi zens. Your text-book muddle is still fresh in our m ind s. You ha ve been act ing against the order of the Government in this important matter of selection of the text-books with impunitv. I sh al l You had fixed the third Friday explain this in detail in my next letter. of every month for the ordinary meeting. It was working very ~ ati ~ factorily for about two years. Actuated by your principal 'dwarapalaka ' you changP.d th is convenient rule. Is it not vengeance ? Napolean said "Vengeance bas no fores ight. " A man without forethought, says Colerid~e, scarcely d esPrves the name of man. O ne word more: It i<; a so,.r y ~pPc t::~.cl e to see t wo 'dwarapala kas' domineering over you at the meetings as if the Mun icipal Atlas is borne by them and them alone I To sit helplessly in the Chair allowing th em to talk imperiously whenever we put a questiOn to you is certainl y th e sorriest of spectacles. Fortunately now there is a Commissioner, wh o is If I live He will be with me.
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like a silver lining in a cloud. Why not you take advice, if necessary. from him? Will you, at least hereafter, deal with us straight, and ~pare me the trouble of referring to this unpleasant subject again ?
(3) (Continued from page 73 of last issue.) I give a few extracts from the dissenting minute submitted by me to the Government. "The Municipal Council met on the 16th ultimo. One of the Councillors, Advocate Mr. Gnana prakasam Pillai, B . A., B. L., move:l on a question of principle a resolution that the pay of certain teachers should not be interfered wi th, and th a t the recommendation of the budget Committee in that matter must not be accepted. I second~d the resolution, and another Councillor Mr. Abdus Salaam Sahib supported it. Then Mr. Khadir Hussain Sahib (of this Councillor more hereafter) openly said that he and others had no objection to the resolution, but insisted on the adjournment of the meeting to the next day. Mr. Gnana¡ prakasa.m and myself (I fore saw foulplay in this move of Mr. Khadir Hussain) and some more of the Councillors objected to the adjournment. Mr. Abdns Salaam then said "Why should you obj~ct to the adjournment ? They say they haoJe no objection. What will be done to-day will be done tomorrow." Instead of putting the proposition to vo[e the Chairman misused his powers and adj ourned the meeting to the next¡day. The Council met the next day. There was an extraordinary development that day as I foresaw. Mr. Khadir Hussain mo ved an amendment that the resolution might be passed except in the case of the Head Master Mr. Rama~wami Aiyar. I then and there warned the Council that the case of the Head Master was stronger than that of the others, and that the amendment was ilJ.concei ved and unjust. Mr. Gnanaprakasam Pillai strongly protested but in vain. The amendment was declared passed! I then moved the following resolutions, and did not take part in the unjust and imprOP.er proceedings. I moved: " As the recommendations of the select Committee appointed to frame the budget do not seem to have been made on any difinite principles laid down by Government, it is moved that the matter be remitted to it again for proper consideration and report." "A3 the Councillors were not given copies of the budget as recommended by the select CommitteP, and a satisfactory discussion on Defer no time.
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the same is not possible with the bald extract given with the agenda, I move that complete copies of the budget aii recommended by the Committee be given to the Councillors before discussion, and for this reason this meeting be adjourned to next month." As these reasonable resolutions were not accepted, I gave a note to the Chairman to the effect that we (minority) would not take part in that day's budget proceedings and would send our dissenting note to Government. (To be continued.) HARIJAN PAGE Mahatma Gandhiji addressing the Kengeri, near Bangalore, said :
Harijan Sevak
Sangha at
"What is required of you is regular day-to-day conduct towards Harijan s, which will enable them t•l know that a better day has dawned for them· Then you will know that you will do well to take the Harijan with you to the temples, if you h ave a liv io!{ belief that this untouchability is wrong · You will know that if there was a temple which will take you and shut its doors for a Harijan, you will shun it, just like what you would do with a scorpion or a snake. You will then bel ieve with me that this temple which shuts its doors to Harijans is not inhabited by God . I will take, by way of example, the greatest of Hindu temples in India, the Kasi Viswanath temple . It is called Viswanatb. The deity in that temple is the Lord of the U niverse · And yet in the name of that Visvanatb, the Savarna Hindus have today the inpudence to say to the Harijans 'you can' t come to this temple'. This is atrocious. It will be interesting to our spiritually-minded readers and brothers to be told that the old Karaneeswaran Temple at Saidapet, Madras, has been thrown open to our brother-and-sister-Harijans recently . I congratulate the trustees on their wisdom and foresight. Brother M . c. Rajah M. L · A·, who has been doing so much for the Harijan cau.;e was present on the occasion. May God shower His choicest blessings on him• REVIEW OF BOOKS We thank Bro· Dhan Raj (managing Editor of "East and West") for sending us his booklet "T. L. Vaswani-an interpretation., (2nd Edition). In this excellent brochure he bas brought i togetb~r the opinions of great men on Sadbu Vaswani and His Massage, and a few excerpts from His most instructive books· Mahatma Vaswani needs no introduction . He is one of the great spiritual leaders of the world. His Delays have dangerous ends.
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message to the distracted world of to-day is "Unity and Love," and ''disinterested action·" According to Him Religion is Realization, and His message to us is "go and proclaim to the people to live religion, not quarrel and fight ." I give here two of His quotations. In ''spirit of Hindu culture," He says, "Brabmacbarya ! It was the soul of Hindu Civilization- The dominating civilizations suffer from luxury-loving materialism, from bboga· Hindu culture recognises the truth that self-restraint is an important principle of a truly dynamic progressive civilization. In "Religion and Culture'' He says "Democracy will not come to its own without a vision of the atman· There is a democracy that levels down. True democracy is that which levels up. The Rishis had a vision of true democracy, for they realized that every one, no matter bow poor, was a home of atma-shakti, an abode of God. The booklet must be in the book-shelf of every spiritual aspirant It can be got from the author, Krishta Kunj, HyderabadSind, India. THOUGHTS FOR THE MONTH
l• Morality is religion in practice ; religion is morality m principle· Wardlaw. 2· The true grandeur of humanity is. in moral elevation, sustained, enlightened and decorated by the intellect of man· C· Sumner• MEHER ASRAMAM (Saidapet, M.adras) 1. Members of Meher League may assemble Rere and spend some time in meditation• They meditate on and practise the virtue of ' Perseverence' in March, and ' Contentment ' in April. 2. Earnest spiritual aspirants may go to the Asramam and spend some time in that quiet place. "MEMBERS OF MEHER LEAGUE" BROTHERS :
386 387 388 389 390
S. V. T· K. Y·
Kodanda RamManikka Mudalliar. K. Sundaram Pillai· Venkataraman. Narayana Char. Every day is the best day in the year.
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MEHER LEAGUE When His Holiness Sri Sadguru Meber Babaji graced Saidapet with H 1is 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 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 League. President: C. V. Sampath Aiyangar, Vice-President: M. Vadivelu Mudaliar, Treasurer: C. V. Ramanujacbarlu. Secretaries : Sister V . T. Lakshmi, M.A. L.T., M.R .A.S. K. S. Srinivasan. N. B¡ Those who wish to join Me her League may apply to : C. V. Sampath Aiyanger, 66, 3rd Cross Road, Sankarapuram, Bangalore City.
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ANANDASHRAM (Founder : SWAMI RAMDAS\
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THE MESSAGE. A MONTHLY JOURNAL FOR THE NEW AGE. Contains inspiring articles by the Editor, Swami Ramdas, T. L. Visvani and others; soul -stirring poems by Herbert Porter; Yoga by Swami Sivananda ; ReliRion of the ancient world by Miss Boon Clark etc. Special Feature: Sri Aurobindo Ghose's commentary on the G ita (an unique opportunity-) Annual Subscription .•. R!'. 1 8 0 Apply to, The Manager, "Message," Gorakhpur ,
Peace of Mind. Have you found Peace of Mind or Lasting Happiness? If not, read the works of Gurumaharaj Swami Bhola Nath, who calls himself Servant of the Earth, but is Avatar of modern times. Founder of Divine Love Society and Author of Rays of L ight (English or Hindi R!'. 1-8) Payam-i-Mohabbat (Urdu, Rs. 2) Zahur-i -Haqiquat (Urdu Rs. 3) wonderful for Peace of Mind. Priceless Jewels for spiritual progress. Available from Mr. R. R. Khanna, Registrar, Lucknow University, Lucknow.
IMPORTANT SPIRITUAL BOOKS I
SRI MEHER BABA His Philosophy and Teachings (120 pages with a Ch~uming Art illustration) By A. K Abdulla. (Price 12 a.nnas only, postage extra..) Il
SRI MEHER BABA The Perfect MaEter Questions and Answers (Published by the Circle Editorial Committee, Lond®n) Price 6 pence (6 anna.s), postage extra..
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A WONDERFUL BOOK
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MY MASTER AND HIS TEACHING
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BY C. D. DESHMUKH,
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M.A.,
Ph.D,
with a foreword by PRINCESS NORINA MATCHABELLI,
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Apply to-
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The Editor, 66, 3rd Cross Road, Sankarapuram, Bangalore City路
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F. H. Dadachanji, Boman Lodge, Vincent Road, Dadar, Bombay.
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~~~~~$~~$~~~~~~~~~~~~~~~~~~~ Printed by Mr. B . C . Hanumaiya at the Vokkaligara Sangha Press, B. City. Edited and Published by Mr. C. V. Sampath Aiyengar, the President of Meher League, 66, 3rd Cross Road, Sankarapuram, Bangalore City.