Meher Gazette Volume Five Numbers Three Four Raw

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R egistered No. 54, } Saidapet.

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"MEHER ASRAMAM ": (Saidapet, Madras) A Bi-monthly review devoted to the Propagation of

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Sri Babaji's Message and of Universal Brotherhood

Through Meher League.

Vol. V]

JULY-OCTOBER

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

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Subscription: Annual, Inland Re I . Forei~tn 2 sh . or 50 cents with postage, Single copy 3 as . or 6 cents .

CONTENTS PAGE

Sayings of Sri Sadguru Meher Baba About the Master What is love ? by Sri Meher Baba Biography of Sri Meher Baba . ..

Sri Baba's 7th Tour to the \i\lest Sri Baba's Tour in South India ...

Editorial : The people's party Practical Lessons on yoga, by Swami Sri Sivanandji The wisdom of the Vedas, bv Sjt. Dharmadeva \i\'hat is mystic ism ?

The Mundaka Upanishad The advantages of a lfpgetarian diet Saidapet Municipality The Harijan page Thoughts for the month Meher Asramam Members of Meher League M eher League Our exchange

93 93 93 95 97 97 99

100 100 101 103 104 105 107 108 1Qq 109 109

110

THE MEl-fER GAZETTE Editor:

C. V . Sarnpa th Aiyangar, (Late of Madras judicial S erv ice )

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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. V]

JULY-OCTOBER 1936

[Nos. 3 & 4

SAYINGS OF SRI SADGURU MEHER BABA 1.

2.

3.

4, 5.

An idealist lives in the realm of imagination.

A realist persists in practical achievements.

A Mystic dwells in the divine plane.

Pride is a sign of spiritual disease.

Humility and Love are signs of spiritual health.

ABOUT THE MASTER Bro Dadac~anji writes from Bombay (letter dated August 12.36 ): "Am called at Nasik by Babaji on the 14th, when He too will be coming there from Meherabad. He will then go to Rahuri on the 16th."

I subsequently learn that Baba is now in Rahuri, which is 20 miles from Ahmednagar.

WMAT IS LOVE ?

(By Sri Meher Baba) (Continued from page 83) There are millions whf!l believe in God but do nut care even to see Him. They are satisfied with merely "ilmul Yakin (intellec:tual Certainty: Ed). But those who are really spiritually-minded cannot be satisfied with this intellectual certainty, which is, after all, shallow. It is True courage is the result of reasoning¡

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TI-lE MEHER GAZETTJ!

far better to be spiritually restless than to be thus satisfied. Ooe must yearn, not only after ainool Yakin (Sighted certainty), but also haqu e Yakin (reali zed certainty), for God can be seen and realized.

By following the divine path (tariquet) one can see God and there by get the sighted cP.rtainty. The reali zed certainty i3 got by reali zing or becoming on e with God. O nly a few out of millions see God, and fewer rea_lize him . On e's spiritual progress can never bP. steady and certain without the di vi ne love .

It is the real side of religion and the only element which reveals or unfolds the emotionality of the spiritua,.l path (tariquet). U nless and until one is possessed of it, one can never1. feel ecs tasy, one can ne ver behold illuminations and visions relating to the different states of the s piritual path.

The di vine lo ve knows no law . It is abo ve all rules and regulations, above dogmas and rituals. Nothing can bind it and can set bounds to it. It is fir e, an infinite fi re, in itself, and those who burn in it become puri fi ed. The tortures of the separation from, and longing for, the union with the belo vt:d sooner or later bla ze up, and thereby wipe out all satt sllaras, good as well as bad, of the di vine lo ver. It is for this reason that one who is endo wed with di vine lo ve, which, be it remembered, is a God -sent g race, or a g ift from a Sadgmu, becomes restless. The trinkets of the world cannot tempt the true div ine lover.

A wordly -minded ma n can have no idea of the spiritual agonies of the di vine lo ve r. I rnagin e a man lying on the sands of the Sahara in the scorching sun a nd longing for wa ter to moisten his parched路up lips and slake his thirst. If yo u can properly imagine the depth of his longing for just a drop of water when he is on the point of breath ing his last owing to thirst, you will get a fa int idea of the longing of the divine 路路lover for the uni ftcation with the Almighty.

Bear it in mind that only the div ine love can bring about the anni hilation of the Consciousness of the separate self which gi ves self-realization.

It goes without saying that the di vine love is the only true aspect of love . The other as pects of lo ve may be said to be more or Jess They must be done awa y with if one desires to be posse!'sed in verse. of the divine lo ve.

In other words, the renunciation of desires is a condition precedent to the gift of di vine love.

Love as lo ve, con sidered ab s olut ~ ly, is passive, but in its divine aspect it i~ fully ac ti ve. Angel s have love but not in its divine aspect and so they cannot real ize P a ramatman .

The brave man is he whose noble soul subdues its fear路

BIOGRAPHY OF SRI MEHER BABA

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Rightly has it been said 'Qood sinyar a isba hasto dard neest• (Artgels have love but no pain or restlessness of the divine love). just a word about the two sub-branches of the divine lovP., the primal and the final. The primal is the beginning and the tina! is the endless end of the divine love. The one is the spark and the other is the flame. The course of the river of love is long, but the goal can surely be reached. {Concluded)

BIOGRAPHY OF SRI MEHER BABA (Continued from page 82) CHAPTER Xll God- Realized Sriji¡ The great Tamil God-realized Saint Nammazhvar once exclaimed, in one of his rapturous states of ecstatic bliss, that he seemed to be all in all in God's universe which contained Heaven as well as bell. A commentator explained this to mean that to one who is God -realized Heaven and He.ll make no difference. In his spiritu~l raptures be appears to the ordinary finite mind, mad. It is this ecstatic delight that St: Fr: de Sales describes thus: "This vision (called the Beatific Vision, Vide Happiness of Heaven by Rev F. j. Boudreaux) produces two transports of admiration in the blessed; one is excited by the eternal be~uty which they contemplate, and the other by their O\'fn incapability of penetrating the abyss of this infinite loveliness. This is, 0 God! the happy lot of those who enjoy thy prese!lce: what they behold in thee is wonderful but what they cannot see is still more admirable".

The ordinary man cannot understand the delirium of Love to God. The Bhagavat Gita truly says "The Jnani is to be known as My very soul." As Rishi Sandily4:.said "Service to God direct may end in fruit or not; service to God elect, this doubt containeth not." Let us not therefore belittle the greatness of God's own Saints.

In the immediate presence of His Holiness the saint of Sakoq our dear Sbri Baba became God- realized. In the month of july 1921 H. H. Sbri Baba stayed with His master continuously for six months It is said that He did not at all bathe all these months, and that he had his bath only after that period~ in the residence of his disciple Mr. S. A. Rahim in Bombay. It is also said that during the whole period He was in Sakori He did not lie down and take rest. During the first five months He ate very little, but in the sixth month He ate well. He was To see what is right and not to do it, is want of courage.

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THE ·MEHER GAZETTE

then carefully attended to by Durgabai, the spiritual Mother of the saint of Sakori. She was always at Hi s service· She is one of the noblest, bene. ficent, truly- religious- minded ladies that graced thi s land of ours. Sbri Ba ba loved and respected her as His own mother.

He appreciated her kindness to Him and told one of His di sciples, "My own mother has not and could not love me so much as she used to love me."

The two Masters spent much time alone together. Shri Baba used to sing spiritual songs in his extremely melodious voice, and His Master was pleased with them . As Mazzini observed, "Music is the harmonious voice of creation ; an echo of the invisible world ; one note of the divine concord which the entire universe is destined one day to sound.• As Luther said it 'is the art of the prophets, the only art that can calm the agitations of the soul; it is one of the most magni fi cent and delightful pr~sent s God has gi ven us."

Shri Baba would take part in bhajatts, and when be chanted hymns tears of joy would flow down the cheeks of the Sakori Saint.

In December 192 1, this great accepted son of the Master of Sakori became a S adguru. I may be permitted to say a word here on a very great occult truth. It is a mistake to argue with a Master. As a great occultist remarked "When you have an instrument out ?f tune you do not argue that perhaps that is a better pitch; you tune it up." 'vVe who are on the Path should not critic ize: We should be true to the Master all through. He knows what He is talking about, and a true disciple on the Path should not cultivate the bad nature of criticizing. In the probationary stage the di sciple i<> tested: With the innocence of childhood he should be the Master's obedient pupil. Then he is accepted. He should be very careful then. Lastly, he becomes the Master's son-one with Him· This is a great occult truth whi ch every s piri t ual aspirant should always bear in mind.

Vve know tha t some good souls have deviated from the path on account of 'arrogance': And, according to H ume •'When men are most sure and arrogant they are commonly most mis. taken, giving views to passion without that proper deliberation which alone can secure them from the grossest absurdities." The Sage of Sakori told Mr. Gustadji Honsotia "Meher Baba is perfect· Follow him." He predicted that Baba would move the world, which would be benefitted at His hands· He told Mr. Sadashiv Shelke, "Meher Baba has received from me all that Sai Baba gave me ." In unambiguous language told Mr. Behramji F. Irani "Your friend is God-realized: obey Him.''

He

It is our good fortune that we have in our midst a Master who is a personification of Love. 1 have utter trust in Him, because I strongly

Courage in danger is half the battle .

SRI BABA'S 7th TOUR TO THE WEST

97

feel that I have been in close association with him through many lives.

I emphatically say to all my brothers and sisters who wish to be on the Path "Do not play with occultism. Do not think that you know all about a subject. Confidence alone will help you."

(To be continued.)

SRI BABA'S 7th TOUR TO THE WEST (Bro. Chanji) (Continued from page 80) 14th July.

A few vjsitors came to day, and although Baba had a lot of things to do prior to His departure from here on the 16th He saw them for half an hour. The rest of the day He was again very busy in discussing things about the picture and in explaining things about future arrangements to \Vater and his family.

The day of parting was approaching, and for those who love Baba so deeply the parting or even the very thougiJt of it is so sad.

15th July.

The last day.

Even the usual 'good mornings' were so full of sadness. All were silent, as if the tongue refused to stir. But the silence spoke the inner voice. Every one depended on Baba's instruction<> for future action and one can ima~ine how tiresome tbe task must be for Baba to instruct all individually (there were about 50 of them) with a different problem of his or her own. But the Divine Shepherd has to feed His sheep, and how willingly He does it! Tho; e who have experience of it alone know

Finis

SRI BABA'S TOUR IN

~OUTH

INDIA

Diary (January to June) (Bro. Cha11ji) The Master, with a party of few select ones, had been to the south of India for about six months. During His tours in the South He visited Madras, Bangalore, Pondicherry, Ooty, Coonoor, Mysore, and some in. teresting places of religious and spiritual importance in the Mysore State, Conscience is the root of all true courage.

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THEMEHER GAZETTE

(Hassan, Belur, Cbickmagalur, Baba Budan bill s). He bad been in secluc;ion all the while. The tour, howeve r, had a special purpose, in \·iew of some important work the Master intends to do on this side in future. He has seen various interestin g sites with a view to establi sh one of His ideal ashrams (a spiritual retreat) which He wishes to found in some places in India and abroad, to bring about a blending of the East and \Vest on cultural and spiritual basis, where people of all nations will live under His personal instructiom, guidance and help. A great scheme is ahead, plans for which are laid out already. Many of His Western devotees have been eager to come over to India and stay with Him in His Ashrama• which they say has been the dream of their lives.

With a view to make adequate arrangements for these aspirants, in India, under the personal guidance of the Master, it is quite probable He might proceed to the West, on a short visit. Besides, His dear devotees in the \i\lest have bE>en repeatedly iO\·itiug Him to go there, And H€ might, if con ve nient and arranged, pay a short visit, probably in September. If, however, the Master does not go, He will send for some of the select ones who want to come to India. Anyway, the Master's plan for establishing a retreat in India as proposed is definite, and the first contingent of His western devotees will be in India positively by the end of this year. They will stay at Nasik (Bombay Presidency) in a retreat establi shed in ideal surroundings. Details of this plan will be published later on .

The Master Himself has decided for the pn~sent to reside in a quiet abode by the side of the riv er in Rahuri, in Ahmednagar District, on the Dhond-Manmad section of th e G. I. P. Railway, with a few of His disciples. His Ashram and establishment at Meberabad (Ahmed nagar) will remain there a s it is, with all the mandali staying there and doing the duties assigned to them.

U ntil now the Master personally looked after all the affairs of the mandali-a duty too tiresome and tedious. But now a private Trust has been created from amongst His Eastern and Western di'lciples, who wilj act as Trustees and conduct all the financial and general affairs pertaining to the boarding and lodging of the mandali on lines laid down by the Master.

Of course the tru~t will be conducted under His personal supervision.

The Master's latest exposition on the important subjects of 'Meditation' and the 'Divine Theme ' for meditation is in the press and will be dist.ributed free to all aspirants . . Some important subjects

If a man wouldj be brave let him obey his conscience·

EDITORIAL

99

have also been explained by the Holy Master, and these will be published in this maga,7.ine from time to time.

EDITORIAL. THE PEOPLE'S PARTY. l The much-wanted part y) As George Macdonald "aid "God's thoughts, his will, his love his judgments are all man's home. To think his thoughts, to choose his will, to Jove his lo ve~ , to judge his judgments, and thus to know that he is in us, is to be at home."

The Maharajah Saheb of Pitthapuram, though an aristocrat, is a gentleman who understands th at life is fruitful in the ratio in which it is laid out in noble action or patient perse ve rance. To him the first of all virtues is innocence, and the nex t is modesty.

This is possible only for a truly God-saturated man. Most appropriately, therefore, he invoked His bles:;ings before and after he delivered his i[)augural speech in Victoria Public Hall, Madras, in August last, which was characterized by glowing fervour and reason-tempered earnestness. We have known him for a long time as one with indomitable courage and feeling that he has a work to do at all costs "in the presence of the Omnipre!.'ent and To Him "Politics divorced from a high moral 0 mniscient God." purpose becomes the paltry squabble for power in which humanity can feel no interest." Such a gentleman is the leader of such a party as the much-wanted People's party at a criticlal period of our constitutional his tory .

The Yuvarajah Saheb, the brilliant worthy son of a great father, said "To me and to every member of the party there is one motto ' Labxia lest Oria-Work is worship,' and added "with this ideal ever shining before our eyes as our guiding star we well set to work.'' He believes in the fundamental unity of all sections of people.

Every child knows what he and his noble father have been doing in the cause of education, temperance, and untouc:hability. vVe have no doubt that the People's party is destined to do something tangible for the betterment of this unhappy country which is now torn by communal dissension.

We are sUC'e that under the experienced captainship of our friend Mr. s.

Muthia Mudalliar C. I. E. this seaworthy boat will reach its haven avoiding all shoals on its way.

We pray for the success of the People's party.

Courage from hearts and not from numbers grows.

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THE MEMER GAZETTE

PRACTICAL LESSONS ON YOGA.

By S watni Sri Sivanandji· 8· How can a tiny lens produce a big image of a mountain?

A small image is produced by the lens, the retina and the optic centre.

It is the mind that develops and enlarges it. All the pictures do already exist in the mind• What you perceive as a big mountain outside is only the mental image plus some external, unknowable iomething.

If you say 'There is nothing outside' why do you run after food and water when yJu artl hungry and thirsty? If everything is within you you should get satisfaction from hunger and thirst from within only. But it is not the case.

There is something outside, call it Viv arta of Brahman, Vilas of Maya, Kshamatkar of Avidya, pariltam a of Vishnu, electrical waves of scientists, combination of anus of K'lnad or tattwa vilas. It does not matter much.

9 · Thought is a great force · Thought has tremendous power· It can be transmitted from one man to another man. A beneficial thought can hi!al and help another m'ln• Thought culture is an exact science· You can move the world through thought force . The powerful thoughts of great sages and Rishis of yore are still recorded iu the akasa (akasic records) · Yogins who have clairvoyant vision can perceive those thought·images. They can read them · You are surrounded by an ocean of thought. You are floating in the ocean of thought. You are absorbing certain thoughts and repelling certain thoughts in the thoughtworld .

10. Every one has his own thought· world · Through practice of Yama, Niyama, pran_ayama, and meditation you can change impure thoughts into subtle pure thoughts.

Meditation fill!> the mind with cheerful, powerful, sattvic thoughts· (To be continued)

THE WISDOM OF THE VEDAS: VEDIC YAJNAS AND ANIMAL SACRIFICES

By Sjt. Dhattnadeva Siddhantala1tkara (HoHs) (Continued from page 85) As for the term "Ashvamedh1" it is explained in the Shatapath Brahmana, which is an anthorit1ti ve commentary on the Yajur Veda, as Courage must arise from a sense of duty.

WHAT lS MYSTICISM

101

" Rashtram va i\ sb vamedbah" (Shatapath 12- 1-6-3) ie, proper administration • of a country or kingdom is called Ashvamedha· Maharshi Gargyayana has explained this term as follows: "] naatva B ra hma Yatha Yogyam Yacchanyabbyasbch daapaQam .

Asvamedhah paro yajnah B hukti M ukti pradaayakah," ( ie, B y Ashvamedha is meant the acquisition and propagation of the knowledge of God as the word Ash va means knowled ge etymologically.

Regarding Gomedha, it is worthy of note that the word Gomez occurs in the Parsi script ures; a nd all Wes tern commentaries are unanimous in exp lainin g it as "tilling th<.: ground;" for, the word 'go' means 'ea rt h' bes id es 'cow'· Tb e maio re:1son given by them for so explaining the word is tha t Z > roa ~ t er h:d tha gr e;J.t es t veneration for cows and that the protection of cow ~ was on e of hi s mis sions· Is it not strang~ that these very sc hol ars forget th a t in the whole of the Vedic and . Sanskrit literature the word 'Aghnyna, is used for cow, whicq means that which is ne ver to be sl a ugh tered, 'a nd that the word 'go' is used in Sanskrit for earth, speech, senses etc besides cow, and 'Medha' means purification and unifir.a tion? Why should they then misinterpret it as k illing of cows and not the tilling th e groun d or purifying the speech by the correct use of word s ? Mahan,hi Gargay:lna in his Pranavavada explains it in this latter sense. Sa ys he "Gomedhastaavat shabdamedha ityavagamyate Gani vanim medhaya1. Samyojanam iti tadai thaat. Shabda sastra] nana matrasya Sarvebhyah pradaaname va Gomedho yajnah." [i. e., "Go" means speech and "medha" means to unite with intellect or t0 use it properly. Therefore by "Gomedba" is meant to study Gra mmer and teach it to others.] By "Naramedha" is meant to create unity among men ·

("The cremation of the body of a dead person in accordance with the principle laid down in th e Vedas is called Naramedha"-'Light of truth' p 343-Ed ).

(To be continued)

WHAT IS MYSTICISM?

By Mr. R. R. Khanm:r- M· Sc. R egistrar, L uclm o'«< Univers ity .

Mystici sm is a fas cinating subject to read or write about; for even those who have not se t th eir eyes or heart on a living mystic write True courage is cool and calm.

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THE MEHER GAZETTE

books on mysticism based on wide reading . My excuse for attempting this article is that I have come into intimate personal contact with mystics of the highest order. I do not claim to have read much on this fascinating subject but I have seen a good deal of it on the practic::t.l side, This lack of reading may be both an advantage and a disadvantage; a disadvantage, because, what I am going to say, may have nothing what ever to do with mysticism as known to scholars. On the contrary it may be an advantage because I am not influenced by second hand opinions of others. I will therefore start with an apology: and may have to end with regret for having was ted the reader's time. But for the present I feel that the effort is worth making; because the actual experiences of one man may be of some help to another, wh'J, may be still struggling along the Path· Most readers will ask what is this Path, with a capital 'P'? It is the Divine Path. When a man falls in love with a woman for the first time his friends see a change coming over him . Those of us who have gone through a similar experience have some appreciation of what bas happened . They sympathise with him · Others whose hearts are stiil unfamiliar with the shafts of love may deride the new lover: some may even pity him· But each one deals with him according to his own personal experience. The new lover's heart has been filled with emotions; the ma:1 of cold logic and hard facts is now seen under a new influence.

Some friends may even tell him that his brain h~s softened . Altogether, the true lover presents the picture of a crazy fellow partially unhinged in mind; perhaps too frequently absorbed in one direction. He may succeed in hiding his own feelings from strangers, but people who know him will be able to !'ee the change· Those who have never loved may ask " 'W hat is this love"? Can it be described adequately in words?

Can we describe it in philosophical terms to a mao who bas never experienced it before? Can cold reason interpret love to a man who has never fallen in love? The answer is 'no', an emphatic 'no' · But all of us who hear love songs or read of romance enjoy these all the same· There is something attractive about 'love' which aP.peals to every one of us young or old· It is interes.t ing to read and write love appeals· The best or highest form of literature-poetry-has been written under the inspiration of 'love' · Most of us can understand human love, but few can understand 'Divine love' · Perhaps you will say "All love is Divine"· Yes, so it i~; but "Divine love" is in some respects similar to, and in others different from, human love· (To be continued) Ccurage consists in seeing and conquering danger.

103

THE MUNDAKA UPANISHAD: THE SECOND MUNDAKA. FIRST CHAPTER (Continued from Page 87) 7. From Him are born various De vas, Sadhyas, men, quadrupeds birds, the prana, the apana, paddy, barley, tapas, sraddha, truth, brahmacharyam, and Vidhi·

(Devas: Divine men, Kings. Sadhyas: Great beings who can be conquered by goodness · Prcma and Apmta: The vital for~es that go forward and descend from the navel to the anus in our body. They are five in number: Prana, Apana:, Vyana, Udana and Samat·za· Tapas (austerity): The threefold tapas and threefold Shraddha (devotion) are described in the Bhagavat Gita. Chapter XVII.) Brahmacharyam (vow of continency.)

Of this Sadhu Vaswani writes thu s: The emphasis in the teaching of the Rishis is on purity, not celibacy.

Most of the Rishis were married· Marriage is a sacrament, according to the teaching of 'the Rishis.

And the thought is emphasised that brahmacharya should be practised in marriage also· Marriage is referred to as grahasthaasrama: 'asrama' means 'a sphere of discipline'.

The .married life should be a school of self discipline. Not a bed of roses but a sphere Brahmacharya means literally, "Moving of service and self-denial with God"·

Vidhi (a sacred command, a sacred precept or rule, injunctionas contained i11 the Vedas.

8. From Him are born the seven pranas or organs of sense, the seven flames, the objects of the senses, the seven homas (oblations, ie I the knowledge of the sense objects,) and the seven lokas where the prands move seated in the heart (the seven seats of the senses): Always seven· {Seven pranas: two eyes, two ears, two nostrils, mouth.

F lames: Pow.ers of the senses by which objects are cognised.)

9. From Him proceed all the oceans and mountains: From Him flow all the rivers of every kind: From Him come all herbs and juices, by which the antaratma (subtle body is encircled by the gross elements, (bhutas), (Rasas or juices are six in number : bitter, sweet, sour, saline pungent, astringent) This span of life was Lent for lofty duties.

103

THE MUNDAKA UPANISHAD: THE SECOND MUNDAKA. FIRST CHAPTER (Continued from Page 87) 7. From Him are born various Devas, Sadhyas, men, quadrupeds birds, the prana, the apana, paddy, barley, tapas, sraddha, truth, brahmacbaryam, and Vidhi·

(Devas: Divine men, Kings. Sadhyas: Great beings who can be conquered by goodness· Prana and Apm~a: The vital for~es that go forward and descend from the navel to the anus in our body. They are five in number: Prana, Apana , Vya·n a, Uda1~ a and Samatza · Tapas (austerity): The threefold tapas and threefold Shraddha (devotion) are described in the Bhagavat G ita. Chapter XVII.) Brahmacharyam (vow of continency.)

Of this Sadhu Vaswani writes thus: The emphasis in the teaching of the Rishis is on purity, not celibacy.

Most of the Rishis were married· Marriage is a sacrament, according to the teaching of the Rishis. !\nd the thought is emphasised that brahmacharya should be practised in marriage also· Marriage is referred to as grahasthaasrama: 'asrama' mean s '9. sphere of discipline'.

The married life should be a school of self discipline. Not a bed of roses but a sphere of service and self-denial Brahmacharya means literally, "Moving with God"·

Vidhi (a sacred command, a sacred precept or rule, injunctionas contained i11 the Vedas.

8. From Him are born the seven Pranas or organs of sense, the seven flames, the objects of the senses, the seven homas (oblations, ie the knowledge of the sense objects,) and the seven lokas where the' prands move seated in the heart (the seven seats of the senses): Always seven· (Seven pranas: two eyes, two ears, two nostrils, mouth.

Flames: Powers of the senses by which objects are cognised.)

9. From Him proceed all the oceans and mountains: From Hip1 flow all the rivers of every kind: From Him come all herbs and juices, by which the antaratma (subtle body is encircled by the gross elements, (bhutas).

(Rasas or juices are six in number : bitter, sweet, sour, saline pungent, astringent) --------------~------ ------------

This span of life was fe nt for lofty duties.

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THE MEHER GAZETTE

10. All this is Purusha- Karma (work), tapas (austerities) the immortal Brahmam· Oh my child, he who knows this (Purusha) as seated in the cavity of the heart, cuts the knot of Avidya (Ignorance) here ( Eha- here, ie even in this life·

All his karma will

be washed

away>· (End of the first Chapter) (To be Continued)

THE ADVANTAGES OF A VEGETARIAN DIET. 1.

It is a 11atu ral diet .

Dr· Sylvester Graham says "Comparative anatomy proves that man is naturally a frugivorous animal, formed to subsist upon fruits, seeds, and farinaceous vegetables."

2· It gives health and strength . Dr· R H· Perks says "I regard the adoption of a non-carnivorous diet as the indispensable first step in the development of a healthier and fuller life on:all planes of man's beingphyiiical, intellectual and spiritual·" 3.

It is a cheap diet·

Dr· B· W· Richardson says: ''All the processes of catching an inferior animal, of breeding it, rMring it, keeping it, killing it, dressing it and selling it mean no more and no less than an entirely additional expenditure throughout for bring· ing into what we have taught to consider an acceptable form of food • the veritable food which the animal itself found, without any such preparation, in the vegetable world·" 4· It is a humane diet. It may be said that we destroy vegetable life· But as a great occu ~Ast observed /'That is much more primitive, and has not the acute sentiency of the animal.

s.

It is a fit diet for intellectual work.

, Says Sir John Sinclair: Vegetable food has a happy influence on the powers of the mind.'' ~Nicola Tesla says "That we can subsist on plant foocl and perform our work to advantage is not a theory but a well·demonstrated fact"· The path of duty

~u

what is near.

SAIDAPET MUNICIPALITY

105

Therefore says Sri Baba "Vegetarian food and milk assist the development of the divine nature in man, whereas eggs, meat, alcoholic drinks, and fish tend to excite the animal nature in man."

(To be continued) SAIDAPET MUNICIPALITY. (olla podrida) Scene.

(In a hut in the slums) H u sband: I was told that a great man said that neither piety, virtue nor liberty can long flourish in a community where the education of youth and the masses is neglected · I agree. Our children are reading in the Municipal schooh,· Every year the chairman and the vice-chairman have been changing the text books or some of them for reasons best known to themselves· Last year one of the councillors objected to this· Education was free but we have to ~pay school fees for the last few years. How can I spend so much money for the education of all these children-books--fees-note books!!! I do not know which mahan will make education free, compul~ory, and cheap!

W ife: Yes, dear. We are poor. These are not days for the poor. God gives many children only for the poor. Why not He give a dozen children to the chairman, and a dozen to our Vice-chairman?

Then only they will understand our difficulties. Unless we have a chairman who can understand things properly at least so far as education is concerned nothing good will result. He does not think even as I do. I am afraid that we cannqt ex pect anything good in this matter from our two friends and their adherents in the council · They are only after electric lights, rubber-tyred carts etc, etc, etc· Husband: where am I to go for money? Though humble I tell our friends "Love thyself last· Be just and fear not. Let all the ends thou aimest at be thy Country 's, thy God's, and truth's?". I shall try my best to 'earn some money for our children's fees and books . If I cannot get it, they cannot go to school.

W ife: Ah! what a pity! Is this the fate of all poor people in this Municipality? A mother's curse on those who are re!"ponsible for this state of affairs.

(Exeunt·) · The duty of man is plain and simple.

THE MEHER GAZETTE

106

(2) An open letter to Mr· Janab enterprising councillor, Saidapet·

Khadir

Hussain Sahib,

the

My dear friend.

I

The Holy Quran says,i Shun ye the word of falsehood 11

(XXII.31)

Conceal not true testimony t Il -283)

iii Be true and just-Stand fast to truth and justice (l V.134) iv The Men of truth and the women of truth shall find a rich reward (XXXIII .35) v They enjoin (CIII.3)

truth and steadfastnes'i . upon each other

v1 For verily God does not love the treacherous (VIII -60) vii Live peacefully with one another (VIII ·l) II· There is no mean work save that which is sordidly selfish; no irreligious work, save that which is morally wrong . E · f-1, Chapin .

III· They are the weakest-minded and that most love change · Ruskin.

VI· Few things are brought calm and prudent forethought·

to

a

the hardest-hearted successful

issue

by

Thucydides.

Meditate on these pearls and see whether you were right when you somersaulted even 'without notice from the democratic party to the other side· Tell me whether you were burt anywhere in this inglorious escapade- Do you believe in the Tudgment day? I shall stop here. Good-bye.

(3) (Continued from page 90) " In seconding the resolution of Mr· Gnanapral<asam I stated as follows:-

It is common knowledge that this unfortunate country has the unenviable position of the least literate country in the world· The ignorance of the masses is stupendous.

A great spirit11<ll leader said " Education ·should be the main source of comfort io life . Without Duty to God-duty to one's neighbour.

THE HARIJAN PAGE

107

education a man is a mere savage."

Unless local bodies help "he Government in removing illiteracy, what can the well-intentioned Government do? This Municipality recently passed a resolution thit attempts should be made to remove illiteracy within its limits in five yearsTlte teachers are poorly paid, and their salaries had already been sufficiently retrenched. To cut them down further will be attrocious and suicidal The profession of education is the noblest of professions, but the senseless recommendation of thii Committee has made it the sorriest of trades · Mr- T · Sivaramasetu Pillai, the special officer appointed in 1932, expressed his opinion thus: "The transactions of the ear-marked accounts as the water and drainage and elementary education account need not be taken into account as they are self-sufficient.''

It is notorious that the committee which has recommended increase of the Chairman's allowa1·Lce from Rs · 40 to R s - 60, and retention of supernnmerary appointments, has th ought fit to l<ill goose that laid the golden egg! We ha ve sufficient reasons that this been done on account of personal spite.

the the the has

The present question is under correspondence with the Govern ment· Our letter to the Government explains why the teachers were allowed salar~s in excess of the maximum pay fixed in the new scale of the Government. In this connection G- 0 · No · 14 L- E· Dated 3-1 -24 ·may be read along with G . 0. No· 5096 Land M. Dated 7-12-33· (To be continued.)

(4) It may be stated here that the Government have replied that they would pass suitable orders on the inconsiderate bud!;:et of the Council, to which we took strong exception.

THE HARIJAN PAGE The so called Sanatanist says "Shastras and tradition do not allow us to join the Harijans. And so, bow can we ?" That the true Shastras contain such a heartless injunction is a myt!ol . Granted it is so we say we need not be slavish sticklers to the ordinary rules which prescribe for one's selfish gratification. Here is a very great authority for our contention• Every Southern Indian knows Kurattazhvar, the father of Kurattazhvan· The father lost his wife - He then thought thus: "If I Reverence the highest.

THE MEHER GAZETTE

JOB

marry again it will not suit my son . If I do not marry it will be aginst the Sastras, which require that one ought to be house holder or a sanyasi. Shall I please myself or my son?" and concluded "I shall by remaining unmarried be more sen·iceable to him who is making for holiness, than be a slavish stickler to the ordinary rules which prescribe for one's selfish gratification." tSee Bhag. Vish: Book V p 2298) This important incident must silence all our friends who do not readly understand what they say. "All the godly are to be honoured ~rrespecti v e of social bearings," say all those who know.

THOUGHTS FOR THE MONTH 1. courage.

Courage ought to be guided by skill, and skill armed with Sir P. Sidney·

2. Courage is, on all hands, considered as an essential of high character.

Fronde •

3.

.

Grieve not, 0 Pandava, thou art born for a divine state.

Bhagavat Gita.

4. The strong must cease to be greedy, and the weak must learn to be bold.

Tagore.

MEHER ASRAMAM (Saidapet, Madras)

1. Members of Meher League may assemble here and spend some time in meditation. They meditate on and practise the virtue of Courtesy in May, Compassion in J une, Patience In July, Control of speech in August, Courage in September, Di scretion in October.

?, E ::rnest spiritual aspirants may go to the Asramam and spend some time i.J tl: J quiet place.

Have patience with the lowest.

109

"MEMBERS OF MEHER LEAGUE" BROTHERS :

391 M. S. Ramaswamaiya.

392 Surpur V. Lakshmana Rao· 393 R. Vencatesa Murthy, M · A. 394 N. Vencatanarasiah.

395 K . Rama Rao · 396 Sister Nagamma.

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. Thaf 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 President:

of the League.

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 Aiyangar, 66, 3rd Cross Road, Sankarapuram, :Bangalore City.

Let performance of the meanest duty be thy religion.

ANANDASHRAM (Founder: SWAMI RAMDASl

·THE VISION. An international monthly devoted to the religion of Love and Service based on the spiritual experiences of Sages and Saints of the world - modern and ancient ; s tand s for the Uni versal c0ncept of God and the harmOny of all Faiths ANNU AL SUBSC RIPTIO N:

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Peace of Mind.

Have you found Peace of lVI ind or L as tm g H a ppine ~~ - ? If not, read the works of Gurumahara j Swami B ho la Nath, who ca lls h imse lf S ervant of the Earth, but is Avatar of modern t i m e~ .

F ou nde r of Di vine Love Society and A uthor of Rays of L ig ht (Engli s h or H indi R ~ . 1-8) Payam -i-Mohabbat IU rdu, R s. 2) Z ahur-i H aq iq uat (U rdu R s. 3) wonderful for Peace of Mind . Priceless Jewel s for s pir itual pr ogre~s. A\·ailable from Mr- R . R- Khanna, Regi s trar, Lucknow U ni vers ity, Luclmow -

IMPORTANT SPIRITUAL BOOKS I

SRI MEHER BABA His Philosophy and T each ings

(120 pages with a Charm ing Art illustra tion )

By A. K . Abdulla.

(Price 12 annas only, postage extra. ) II

£RI MEHER BABA The P erfec t Maf ter Questions a nd Answe rs ( Published by th e Circle Editorial C ommittee, London)

Price 6 pence (6 annas), postage extra.

III THE SAYINGS OF SRI MEHER BABA (With note s and a glossary) Publish ed by the CirclP Edi torial Committ,oe, London

App.Jy to-

Price 3 pence (3 annas), pos-tage extra..

R. K. s. Irani, Meher Asramam, Meherabad, Ahmednagar, India. or Meher Asramam, Saidapet, Madras, India.

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~~t~$·~~t~~~~t~ ~t~tt~~~1.t~~tttl ~ ~

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A WONDERFUL BOOK

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MY MASTER AND HIS TEACHING

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with a foreword by

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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.

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