Divya Vani February 1974 Original Scan

MONTHLY b.

1974

Number 2 Volume 10

DIVYA VANI (DIVINE VOICE)

EDITOR

SWAMI SATYA PRAKASH UDASEEN

Sole Distributors :

A V A TA R M E H E R B A B A M I S S I 0 N Sri Rama Nagar- KAKINADA-3

-

A.P.

INDIA.

THE AWAKENER P. 0. Box 1081 Berkely, Calif

-

74701 U. S. A.

(for One year’s Subscription to The Awakener rly Quarte A e. postag ng includi 4-00 four issues) $ Magazine devoted to Meher Baba.

THE

GLOW

36, Lytton Road, Dehra Dun, U. P. India A Quarterly Magazine devoted to Meher Baba.

SUBSCRIPTION rates by Sea Mail I U. K. Rs. 8—00 India Rs. 10-00 Iran 4—00 U. S. A. $ Rs. 10-00 Pakistan , Israel and New Zealand $ 3—00 Africa lia, Austra SUBSCRIPTION rates by Air Mail: U. K. 6-00 £ 1—50 U. S. A. $ 12—00 Rs. Iran Pakistan Rs. 12—00 d $ 5-00 Australia, Africa, Israel and New Zealan

DIVYA VANI The Meher Vihar Trust A monthly Magazine devoted to Avatar Meher Baba and His Work.

Annual Subscription rates Rs. 12—00 Indiaz U. S. A., & Australia: U. K., Europe, Africa: N. B.:

Sea Mail $ 6—00 £ 2—00

Air Mail $ 12—00 £ 4—00

All Subscriptions are payable in advance in

January every year.

For all standard English Publications On and By AVATAR MEHER BABA and for their prices address to Sri Adi K. Irani, Meher Publications, Kings Road, Ahmednagar (Maharastra). India

Grams; “MEHERNAZAR”

Phone: 3618

February 1974

Monthly

IJIVYA VANI Divine Voice *

c;a

J I

E d I t o r:

SWAMI SATYA PRAKASH UDASEEN Associate Editors: Sri E. Lakshminadha Rao, Sri R. Dayanidhi,

M. A.

M. A.

Dr G. S. N. Moorty,

M. A., Ph. D.

*

Publishers:

The Meher VIhar Trust, Sriramanagar

—

K A K I N A D A India)

—

3

(A. i.,

Sole Distributors AVATAR MHER BABA M1SS!ON 1—8-7: SRIRAMANAGAR, KAKINADA —3 (A. P. INDIA) Volume

10

P r I c e

Number

2

Re.

I I—

EdItorlcii

Appearance Arid Reality The form and the Truth ‘What is truth ? asked the pilate of Jesus when the latter was brought before him for judgment and conviction against the accusations of the Jewish elders that Jesus was guilty of blasphemy and heresy in claiming to be of God which claim was contrary to their belief and religious tenets.

Here was a human form and how could it claim to embody Godhood which is without form and without attributes. ‘

—

What is Truth ? the question posed by the pilate is an ever recurrent question which assails the inquirer of truth.

The ‘real’ one might answer.

But what is real ?‘; what tests does one have to apply to judge the real and dist iriguish it from the false. One is familiar with grades of reality.

The most obvious is the physical reality, the reality that appeals to the senses and is invested in matter. A higher grade of reality is life which grows out ef matter and exhibi the ts subtle attribute of growth and multiplication and a trend towards evolution into higher forms with self acting motion s for reproduction and decay. In the human form still anothe r and comparatively speaking a deeper sphere of reality is reached namely the mind which can discriminate, analyse and rebuild the sensory perceptions into coherent and con ceptual knowledge. In all these the test of reality is experi ence and to meet with defferent grades of reality or truth different grades of experience are made.

Reality and experience go together. Reality is experienced in several grades and the capacity to experience has also its stepwise gradations. ‘

—

‘

-

-

-

•

And finally the reality which comprehends the one and the other in which the one and the other dissolve in an inviol able unity of existence in which the one can no longer be distinguished from the other, a togetherness of integral oneness, a timeless and spaceless eternity of pure existence, is behind all.

—

DIVYA

4

VANI

and The sensate reality or the physical reality is easily percep sense our r most obviously known. To piece togethe changes tion into a coherent, conceptual understanding, of how utes constit things and men evolve in the outside world of other a as world the still is It the basic knowledge of sciences. ed. ground is it of dge knowle our which on physical reality The reality to be apprehended has to be experienced. . But One can readily enough experience the physical reality There are the subtle it is not the entire or total reality. through reality and the mental reality which are experienced grow the subtle senses and the mental senses. One has to the li into them by concentration on the inrer being throu know consciousness which encompasses one’s being and brings belongs ledge either of the physical reality or the reality which The reality which to the subtle world or the mental world. cannot one can experience therefore has grades or levels and be apprehended as being all of one price. may The experience of the deeper levels of one’s being or sphere al physic the not be available to one who lives in deeper the deny to him the gross sphere. It avails nothing for sion levels of experience of reality and no argument or discus nced. experie can help towards truth which has to be the When in this inward journeying of the being or d, realise is ce existen all soul, the spiritual unity of all life and and one evey with one finds oneself in an inviolable oneness But it everything and the goal of final truth is attained. form a even or it known remains a far cry to those who have not e becaus reality the of theory of it in an imaginative build up be cannot which ce the reality belongs to an order of existen apprehen ‘touched’ or experienced by any known means of sion or communication. with Wbt is truth comes to be identified therefore of grades the by a variety of answers which are prompted is answer te ultima experience to which one has access. The sion expres defies of course oneness which in its very nature or the moulcied out of everyday experiences of the gross world d attaine once physical world. It is an inner experience which in is that remains an irniolahle attainment of the being every one. ‘

FEBRUARY

5

1974

The physical reality is so much with us, that we are apt more so with the stupendous to consider it as the eternal one concerning it which we call building up of our knowledge science. It is not a self existent reality; it has layers of truth which we get to know as we dive deeper into our inner being ultimately to find that it is one with our self as well as all other selves. That is the reality and that is the truth that sustains every being.

-

-

It is so unlike anything that one knows that one cannot have it by asking for it and not even by any kind of endeavour which one makes use of in the known world.

It is as if we are in deep sleep so far as this reality i concerned. It is a deep inner reality which is so conti nuously missed in the daily doings of our lives which engage us in the wakeful periods. One has to have a deep longing or aspiration for knowing the truth and then one has to be untainted by self interest. To have this or to have that by way of worldly interest shall have to be completely dissolved in the ardent longing for truth which transcends such worldly interests. To determine to find the truth cannot be the way because one is so much present in the deter mination that the truth gets veiled. As Baba used to say One has to one’s self is the veil which blinds the truth’. has to being The oblivious. become self forgetful and self one But self. hold of find its deliverance from the strangle cannot overcome self with the instrument of self just as one cannot see one’s eyes with one’s own eyes. The field is the being ar’d its consciousness and it has to be untethered from its bondage to the illusory self the self of the senses and of the mind. There shall have to be self transcendence and although the being is fertilized for it by purity from self interest arid an ever alert and wakeful regard for truth, it cannot come and does not come till a Master or Avatar accomplished in whom such self transcendence is an attainment or an ever present functioning of the being is The process is encountered and his grace is drawn. comparable to the lighting of one candle by another lighted candle. It is only thus that the quest for truth finds its fruition and its goal.

-

-

-

-

-

6

DWYA VAN!

There are levels of truth, levels of the being and its consciousness which find rapport with those levels of Truth. While ascension to the mental level is available to one by one’s own effort, ascension to the climax where oneness in which all differences are dissolved becomes an experienced truth requires the grace of the Master. It is a process of one consciousness finding its deliverance from its bending by a superior consciousness and being and making its final ascent.

What is Truth finds its final answer that it is God or the indivisible oneness of reality. Baba has come on the human scene to awaken the contemporary humanity and with its example, the humanity of coining generations to their divine destiny. ‘

JAT BABA! —

E.L.R.

AD

AN APPEAL

TO OUR SUBSCRIBERS

We hope our dear subscribers have noted our announcement made in the January issue of Divya Vaui We regret to mention here that there was nt much response as yet and so this appeal again.

In these hard days, it is becoming very difficult to run the publication as the cost of paper has become doubled and the interest of subscribers has been slackened. We appeal to our subscribers to render us timely help, by remitting their subscriptions as early as possible, as they are payable in advance and give us encouragement to serve the Cause of Beloved Baba, which is dear to every one of us.

Those who have yet to pay the previous year’s subscription will please be kind enough to send us the same along with the current year’s subscription at an early date and oblige.

—

EDITOR.

FEBRUARY c f 4 l

1974

1ntroduction

7 to

Avatar Meher Baba by 13111 Young

THERE IS NEED for a simple presentation of some of the basic teachings of Avatar Meher Baba. For one who has never heard of him to come suddenly and unexpectedly upon this extraordinary being can be, to say the least, a rather strange experience.

No two people respond to him in exactly the same way. No two people are exactly alike. Each brings with him his own personality and his own previous condition.. ing. But each one does need a plain, simple, orderly ex planation of who Meher Baba is, and what he teaches.

)

Meher Baba is a man who is much more than just a man. To meet him for the first time is a memorable ex perience. It is like meeting for the first time someone you have always known. And in that paradox is contained much of the mystery of Meher Baba. Francis Brabazon has put it thus : “FTc is one who needs no introduction because he is the Self of every self and has his home in every heart.” And Baba himself has said: It is definite that I am in everyone.” “

It is this sense of self-identification, this awareness of oneness with that which is perceived, which comes into imme diate operation on first contact with Baba.

Even if you do not meet him in person, if your first glimpse of him is through photography, you will feel this same familiarity, this same wave of oneness, which impresses you as being very odd, and causes you to want to know more about this most unusual man.

As man, he was born on February 25, 1894, in Poona, India, the son of poor parents. As Avatar, he has always been, and will always be; for as Avatar, he is as expression The term Avatar is derived from the of Supreme Being.

Sanskrit ‘Avatara’, meaning descent, and means an embodi ment of the Divine Being. Jesus was an Avatar; and so was Buddha.

The skeptical human mind is disinclined to accept any as an embodiment of God since God is infinite, and any one

DIVYA

VANI

human form has its limitations. For this reason many people regard have been unalle to accept Jesus as God incarnate and all him rather as a supremely good man who sought to bring me He who has seen mcn closer to God. Yet Jesus said : It are One. Father my and I .

And, Father the has seen was his self-declared identity with Cod which was largely responsible for his crucifixion. “

“

“

“

Baba has said : “ I am the Ancient One. Do not doubt that for a moment. There is no possibility of my being any one else. I am not this body that you see. It is only a coat that I put on when I visit you. I am Infinite Consciousness.’

This positive and sweeping statement comes as a kind of shock Some may turn away at once, in to the average person. and refuse to hear anything more. denial, indignant inner seekers of truth wherever it may be sincere are But those who and consider, to weigh this man’s listen found, are willing to , and then decide for themselves reason words on the scale of whether or not Baba is who he sajjs he is.

Instant acceptance of Baba as an Avatar is not necess ary. One of Baba’s basic themes is complete and unadulterAbsolute honesty is essential in one’s search ated honesty. for God ( Truth),” he has said. Therefore you are not obliged nor expected to accept Baba as God until and unless you can do so in all honesty.

The identification of Baba as God is the great stumbling block for most people. They simply cannot believe that this man is God in human form. As one person has said: If he is God he must be all-powerful. Why then does he not just wave his hand and at once remove from this world all sickness, Why does he all suffering, all strife, all poverty, all evil ? riot at once give us heaven here on earth ?‘ This is a good question, and it deserves a good answer.

That there is what we I will try to answer that question.

But evil, like doubt. no can be there world this call evil in we regard that Much ary. imagin often e, and good, is relativ has been e Scienc an as Christi mind, in our only as evil exists in order exists we evil call What years. many telling us for h is a throug all go we nce experie life me.

This to be overco ul spirita our learn to we come which to al school kind of spiritu “

—

r

FEBRUARY -

9

1974

lessons, and thus unfold our inner potential. We come here to realize our true nature, which is spiritual, divine, and perfect. Since we do not realize this, our conduct is often to the contrary. We act in ignorance, and thus create evil and suffering.

Suffering is essential for the dlimina Baba has said: ion of the ego.’ Until the ego is eliminated we cannot know If God were to eliminate at genuine peace and happiness. once all that we call evil there would then be nothing to over Man would have no motivation, no purpose, and there come.

As would be no reason for living except to simply enjoy life. a matter of fact, this is just what Baba does bring into actu ality for his followers. What we call evil is caused by igno rance, and as ignorance is overcome, evil disappears. ‘

There is another explanation regarding evil which is to be found in another of Baba’s basic themes; and that s that our life experience is an illusion, or a dream. ‘All this life is a dream,’ says Baha. And again, the universe is nDthing but imagination.’ ‘

...

We know that our sense perceptions are not always to be relied upon. Your eyes, for example, tell you that the rail way tracks meet in the distance, even though you know that they do not. Your eyes tell you that a stick immersed in water is bent, although you know it is not. Some people are color blind, and so do not see the same colors that others do. If our eyes deceive us about such simple things, how much more must they deceive us in ways we know not? Even the intellect is not reliable, for it often leads us to wrong conclusions. Yes, life is like a dream in many ways. It is frequently fantastic, unbelievable, incomprehensible, and sometimes seemingly nonsensical. It can even be a horrible nightmare.

-

-

We go to sleep at night, and this world we think we know becomes completely nonexistent for us. When we awake, (perhaps from a night-time dream) the day-time dream recom mences. There are even times in our waking hours when life itself seems unreal. Perhaps it is What is reality ? For centuries the world’s philosophers have tried to answer that question and have failed to do so.

DIVYA VANI

10

Baba says that God is the only reality. All else is illusion.

But what then, or who, is God? This question too has baffled Some believe there is no God, mankind for centuries. that life is blind chance, and that it has absolutely no meaning.

Others cannot accept such a hopeless philosophy and feel that there must be a Cod even though they do not under-. stand him. Thus they go on, each in his own way, hoping that somehow, some way, some day, they will find him and then understand.

Baba’s purpose is to help men find God; and he hiinseif is that which they seek. His discourses on the nature of God are profound and penetrating. His basic teaching about the nature of the Supreme Being and of the universe is contained published by Dodd, Mead & Co. in the book God Speaks, It is a treatise so deep that it is extremely difficult to comprehend. In fact, if you attempt to read it without prior preparation through the study of his other discourses contained edited in such books as God to Man and Man to God, Don by edited Humanity,” “Listen,

by C. B. Purdom, and as might you that lost so are become likly to Stevens, you well be reading a foreign language that you do not under Tertium Organurn. stand. It is abstruse as Ouspensky’s “

“

“

“

“

To understand Baba’s teaching is the work of a lifetime.

Fortunately, you do not need to become an expert in the deeper aspects of his teaching in order to realize that what he says is the truth, and to apply that truth to your own life so as to transform it into a new and refreshingly more beautiful experience. It is not necessary to understand God. You need only to love him.

Although in his voluminous discourses Baba explains the nature of God in many ways, He also frequently reminds us that we can never fully understand, for the human mind The finite cannon has its limitations, while God has none. understand the infinite. But to understand completely is not necessary. To love is enough. God is love; and love responds to love.

LOve is one of the basic themes of Baba’s discourses.

Time and time again He tells us to simply love Him. This is easy to do, as he is a very lovable man. Those who have

FEBRUARY

11

1974

been fortunate enough to meet him in person have experienced such a wave of deep affection, such an emotionally over whelming feeling of oneness with him and complete accept ance by him, that they have seemed to dissolve in the ocean of his love just as a drop fo water dissolvc in the esa.

Every human being feels the need of complete acceptance.

He needs someone who will love him just as he is, with all his faults and with all his weaknesses. He seeks this among other human beings but rarely, if ever, finds it. For human and are unable sizing each other up, beings are always to give themselves to another at first meeting ( if ever with genuine wholeheartedness. There are always reservations.

But when you meet Baba, something happens. An inner The dam breaks. The floods reservoir overflows its walls. descend. You become one with the ocean. “

“

-

This may be considered rapturous language, but it is necessary to use it in trying to convey with words an experience I felt as though I One individual said ; of the soul.

Another said : “After I left broke into a million pieces. him I felt I was living in a world of perfect purity. Every Yes, some thing seemed so clean, and fresh, and new thing happens. This does not necessarily mean that you are instantly changed into a consciously perfect spiritual being. Each of us is the product of our past experiences; or impressions, sanskaras, and these experiences create which form habit patterns, and unconscious motivations, that affect all our actions and reactions. These sanskaras need to be worked out, and this takes time ; but thereafter you think twice before you do what you used to do, and gradually you begin to live a life of better quality. “

“

“

“

—

“

For example, our feelings about other people are often tinged with dislike. They do things that annoy us, irritate us, or make us downright angry. We condemn them. Sometimes we Their conduct is curse them. We may even hate them. absolutely despicable. Well, perhaps it is ; but when we condemn them or curse them or hate them we are not hurting them, we are hurting ourselves. We are stewing in our own juice, as the cliche puts it, and the net result is that we are -

DIVYA VAJI

12

iate. We do miserable. Or, if we are angry enough, we retal for we e something mean. That only makes matters wors . ed them are then guilty of that for which we condemn , is to love No, the only answer, absurd as it may seem And ies. enem your Love them. That is why Jesus said: The . love er than high why Baha says: “There is no law Next it.

Try n. power of love is beyond our comprehensio let him see that time someone mistreats you, just smile and be embarrassed. will you love him in spite of what he does. He when you that o are so accustomed to retaliation e Pe l 1 iussed. It nonp are give them love in meturn for hate they affects them. It disarms them. “

“ “

against greed Greed is another enemy. Baba warns us an tendency hum ral just as he does against anger. It is a natu get to gle strug to want to get as much as you can. The of state nt prese is the cause of most of the problems in our race. an hum the modern civilization. Greed is as old as idual mind, and Its root is in the ego concept of the indiv idual ego. to remove greed we must remove the indiv “

“

basic Baba theme.

The dissolution of the ego is another and intertwined. To the Thus we see how these are related ego might be said to average person, the sense of his own Everything we think and be his most precious possession. our concept of ourseif. experience revolves around our ego, rate, unique, distinct, We think of this self as being sepa can to preserve, protect, and individual, and we do all we tens to harm it is hate and please it. Anything which threa the ego is the cause ful to us. This preoccupation with If we could get rid of it, of much of our fear and worry. our problems. we would also get rid of most of the ego requires an And yet to be willing to dissolve nciation of much renu act of great courage : the complete ly, it is a major gical holo that we have always treasured. Psyc that is not way a in ation operation. Baba performs the oper oves. impr nt patie the too painful. After the operation, themes of Meher These, then, are some of the basic a study of his works. For Baba. More are to be found in

FBRURY

13

1974

those who wish to learn more about hiLfl, a good first book a collection of The Everything and The Nothing, is

by Francis ction introdu ng brief discourses with a charmi God4 “The . edition ack paperb Brabazon, available in a , record te comple more a is , Purdom

by Mr. C. B. Man, life.

Baba’s of and is also an account “

“

-

“

Baha himself is silent. The discourses have et dictated by him through the means of an alphab s gesture n by nicatio and a unique method of commu ed by review is text The preted by those close to him. and approved by him, so as to ascertain accuracy. himself has been silent for forty years.

been board inter Baba, Baba

The silence maintained by Baba is part of the mystery him. People are puzzled by his silence, and seek nding surrou it. He himself has said that he is not silent for the reason This can be interpreted to h all of us. throug but speaks within him the fundamental has us of each since mean that expression of that force. an is do we ing everyth life force, that force. It therefore of sion expres is an say Anything we we say. what of careful very behooves us to be The voice of intuition is my Baba has also stated : That still, small voice which speaks to man in voice. moments of solitude, when the heart yearns for consolation, t peace and understanding, is perhaps the best and cleares great truly All God. evidence of the reality and nearness to men have listened for this inner voice, and have followed its gentle guidance. “

“

When you are weary of the world and long for spiritual restoration, go alone to the seashore if you can, and spend a day of solitude in the fresh air and sunshine. Watch the sea gulls, and let the rhythric motion of the waves breaking on the beach put you back into oneness with the elemental harmony of the universe. In such moments we can hear the inner whisper ; and what it tells us gives new strength, new courage, and new understanding.

God is the word of many meanings. Each of us has his own conception of him. To some, he is a vague abstraction

—

14

D1VYA VAN!

-

THE AVATAR’S ADVENT: MEHER BABA

By Birendra Kumar continued from January Issue ) INTELLECTUAL APPROACH: To understand the infinite eternal reality is no the Goal of individual being in the illusio n of creation, because the Reality can never be understood ; it is to be realised by conscious experience. the

“

Therefore, the Goal is to realise the Real ity and attain I am God state in human form.

(Meher Baha God speaks p) 7 “

Intellectual approach for God or God hood is imposs ible in the sense that its reality is beyond the hum an intellect.

Mind itself which constitutes the intellect has to be annihilated to realise the God-hood.

-

Meher Baba says in the discourse to ask for purely intellectual proof of the existence of God is like asking for the previlege of being able to see with your ears, Life at its best p. 43 ) —

Intellectual approach is wasteful and all in all, a dry concept, it does not help an aspirant.

Baba gives the comparative value in the following example: continued from page 13 a supreme power which manifests itself in ways of infinite beauty and majesty : in the stars at night, the flowers of the fields, the endless seas, the distant mountains, the simple loveliness of a little child.

Yes, God is in all of these. He is in everyone. He is jfl you.

He is your real being your very Self. He is Meher Baba. That is why you know him when you meet him.

That is why he is with you, even now.

—

I have come not to teach but to awaken.”

Meher Baba —

FEBRUARY

15

1974

“The energy which is expended in mere thinking, talking or writing is like steam which escapes through the This makes a noise and is whistle of the railway engine. the engine. No amount drive it cannot but even interesting The steam has forward. engine the move of whistling can that it may order in intelligently used to be harnessed and is why sages That destination. to its actually take the engine This theory. than rather e on practic have always misted realise and know to want who those to larly applies particu p God. ( Life at its best ...

“

Books and discourses will not bring one’s spiritual regeneration. Mind cannot be annihilated by mind as one cannot jump over oneself; only by loving (God) Me as I ought to be loved can mind he destroyed. Books can prepare a ground for the aspirant, but even in spite of all explanations and renderings of the book, words remain mere words, they do not take one any further than mere intellectual satisfaction.

Meher Baba —

and

where remains the necessity of reading Then rendering an explanation. He therefore asserts

I have come not to teach but to awaken’. I have to come to awaken the people to one God, one humanity, one brother-hood, by pouring my grace and divine love. I have not come to teach any new religion but to revitalize the existing ones.”

Meher Baba.

—

Spiritual truth is as old as God who is beginningless and endless. The God-man, Avatar, prophet, Messiah, Rasool, Budha, Christ or Sadguru gives only a new dispensation of the ancient Truth. A new dispensation of the truth means presenting the same old truth in a new garb, that is in a language in telligible to the generation of the people for whose redemption He comes at any given time.”

So is the work of Meher Baba, Life Discourses.

Speaks re literatu other and ity human al spiritu n their broade to beginners “,

“

“

“,

“

God which is given in Listen at its best being most helpful for outlook. “

“,

“

DIVYA

16

VANI

AVATARIC WORK: Meher Baba’s Avataric work is three fold. They are the following :1.

He observes silence in this Avataric Age.

2. He, being the Compassionate Father avoided the destruction of Humanity in the present Avataric age.

He bestows love and suffers in all true humility for humanity.

FIRST ASPECT: SILENCE One of the more humanly understandable reasons for Meher Baba’s silence is that mankind has already received many words on Truth, and the time is now to understand those words, live and experience the truth and enjoy the blissful life. In Meher Baba’s words 3.

I am speaking eternally through you all.

If my silence does not speak, what would be the use of my speaking by tongue.

‘I have spoken enough words and teaching during my past incarnations but how many of the people live upto that. So during my present Avataric from I observe silence.

‘I feel that through you, I am talking eternally. To relieve the boredom of talking incessantly through you. I keep silen cc in my physical form because all talk is .idle talk.’

One can imagine the gravity of the above words and understand low important is the significance of silence. Silence is the real part of control or real control itself. How one l can control His mind by controlling His tongue being helpfu in self-realisation, is clear from the underlying para from Life at its best Keep your mind quiet, steady and firm. 1)o not One who submit to your desires, but try to control them. cannot restrain his tongue, cannot restrain his mind; one who cannot restrain his mind, cannot restrain his actions; one who cannot restrain his actions cannot restrain himself, and one who cannot restrain himself cannot attain his real infinite self.

(Life at its best P 7) —

FEBRUARY

1974

17

The second part of His Avataric work is this universal suffering and humiliation. Frequently Meher Baba has under gone long fasts, and seclusions for the spiritual working on inner planes of consciousness, for the benefit of man-kind out of His infinite compassion. This has invited upon Him the infinite suffering to relieve the burden of suffering humanity.

He set an example of extreme unlimited selflessness, and servitude for mankid, by washing the feet of the poor and mad, opening schools for orphan boys, dispensaries for the sick and helping the individual, and in doing so He helped them spiritually removing their bad sanskaras.

J

The mast work of Meher Baba, the contacting of Godintoxicated souls and giving the spiritual upliftment in almost every part of India and abroad also, inspite of immense, difficulties and hardships in this age is quite unique in spiri tual History. Meher Baba, touring along with his men of mandali, physically contacted about 30,000 masts, advanced pilgrims and deserving souls in India and other parts of the world also. The detailed account of the contacts is available, in the book entitled ‘Way Farers’ written by Dr. William Donkin a noted disciple of Avatar Meher Baba.

—

The third aspect of Meher Baba’s Avataric activity is bestowal of Divine love to humanity. Those who by good luck could approach Meher Baba in his life tirise can well appreciate and rejoice in a drop of His Divine love which he bestowed upon them out of His infinite compassion for mankind.

Divine love and its nature is also undefinable or beyond words, and Baba only emphasizes on divine love which really matters in spiritual progcess.

This alone can be the best panacea for the sick humanity born and brought up in jealousy and hatred of the present age.

Divine love is pure, unadulterated love, quite different from any other form of worldly love. To quote Meher Baba on importance of love one who loves is a lover of the Be’oved, one who obeys the Beloved is the beloved of Beloved, one who surrenders all body, mind and all else has no existence other than that of the Beloved, who alone exists in Him.

18

‘

DIVYA VANI

Therefore greater than love is obedience, greater than obedience is surrender and yet all the three can be summed Love-Divine’. up in one phrase —‘

To love Baba in hope of health, wealth, and better rnent of family arid friends etc, is to love all these, and riot Meher Baba. Love God and become God. I have come to receive your love and to give you mine, as I have already said, if you love me, you will find me. Unless you love me you can never find me. I often say I want your love, I mean it, because that is all that, I want from you, therefore I Mehe Baba always tell you to love me more and more. ‘

—

I am the beloved of the Beloved.

He further says : Therefore I You cannot love me as I ought to he loved. have come to release you Divine love so that by my loving Grace you may start loving me more and more. ‘

Baba says, that the most practical way to love God is to love your fellow beings which is one of the seven ways to love God as dictated by Meher Baba.

Above all, He expects us to start loving God by beginn ing to love those whom one cannot love.

How important is love, the way of love is clear from the following saying It requires cycles and cycles for one to be enlighte Therefore millions ned tvith real knowledge of self or God. on your part deaths, and births so called of upon millions your limited of veil the lift to in themselves are not sufficient in infinitely though love, through removed be can It I Baba) —(Meher a second.” of split a less than “.

BABA’S DIVINE CALL: Age after age when the wick of righteousness burns low, the Avatar comes, yet once again to rekindle the torch of loFe and truth, age after age amidst, the clamour of COME disrupton, wars, fears, chaos, rings the Avatar’scail ALL UNTO ME”. “

FERURY

19

1974

Although because of the veil of illusion the call of the ancient one may appear as a voice in wilderness, its echoes and reechoes, nevertheless, pervade through time and space, to rouse at Iirst a few, and eventually millions from their deep slumber of ignorance and amidst illusion, as the voice behind all voices awakens humanity, to bear witness to the manifes tation of God amidst mankind.

The time is come, I repeat my call and bid all to come unto me.

The time-honoured call of mine thrills the hearts of those who have patiently endured all in their love for God. There are those who fear and shudder at its reverbrations and would flee and resist, and there are yet others who baff led, fail to understand why the highest of the high who is all sufficient need necessarily give this call to humanity.

Irrespective of doubts and convictions and fear for the infinite love, I bear for one and all, I continue to come as the Avatar, to be judged time and again by humanity in ignorance in order to help man to distinguish the Real from the FALSE. Invariably muffled in cloak of infinitely true humility of the ancient one, the Divine call is at first little heeded until in its infinite strength it spreads in volume to reverbrate and keep on reverbrating in countless hearts as the voice of Meher Baba Reality.

(Awakener vol. 2 p. 23) —

MIRACLES: Common-man’s tendency is to weigh the status of spi ritual aspirants in terms of his miracle-performing capacities.

But Meher Baba has explained The ability to perform miracles does not necessarily spirituality. Any one who has attained perfection high imply Healing the and Christ consciousness can perform miracles. are quite dead and blind the to raising sight even sick, giving who Even those simple for the Perfect Master or Avatar.

20

DlVYAVANI

have not become one with God (Infinite) but who are only traversing the planes can perform miracles and are able to (4eher Baba) make and unmake the things.”

Meher Baba further explains the working of miracles and also differentiates the working of miracles of a yogi or advanced saint and Avatar or Sadguru.

In one sense there is no miracle. Every thing hap pens as the result of law eternal, immutable, ever active.

Meher Baba explains that there are “grades of laws” which supervene upon one another so that miracle is not an excep ti)n to existing laws of universe, but supersession of ordi nary known laws of nature by supernatural unknown laws (Meher Baba) of inner spheres.” “

Miracles performed by a Yogi are essentially selfish.

As they are essentially selfish, they are invariably based on personal motive, whereas the miracle of a Perfect Master, or Avatar are absolutely selfless because they are based on principle of giving spiritual push to the individual or humanity.

About miracles Baba says “I do not perform miracles and I will perform none Long ago I performed one miracle. This universe came out of me. Last miracle will be performed when I break my silence. Miracles or what ever you feel that is only your love for me which makes you see the things like that, though some times miracles are performed by me unconsciously, —

“

This is because, He says, miracles are not necessary to an understanding person. Spiritual healing is by far the greatest healing to any other material healing and this is Avatar Meher Baba’s real work. He will nct perform the miracles to satisfy mere idle curiosity.

PRESS AND PUBLICITY: One factor which seems worth questioning is why He did not receive the acclaim of the public. The majority of people remained ignorant about him. When an ordinary magician or Scientist is able to achieve worldwide recogni

FEBJAFZY

21

1974

tion we can well gesticulate the fact or the point about how many of us deserve to receive the grace or physical Darshan of the God man. It is his own way of working of Divine plan. It is also clear from this Divine call.

-

Apparently Meher Baba, always discarded the work ing of miracles and was not in favour of press and publi Certainly city and on many an occassion H avoided it. sort of is a itself Canvassing canvassing.

Reality needs no or particle every Baba, to Meher disqualification. According its in realisation creature of the universe is destined for God course of evolution and involution. Let a man know the facts on surface, but he would be lead to the spiritual path in the natural course of time.

-

Meher Baba as Avatar, the God man, appeared in the wand under a veil of vidnyanic Sanskaras which led him to the point of instant realisation in 1921 after meeting Hazarat Babazan and became a Perfect Master, upon meeting Sri Upasani Maharaj. He observed silence from 1925 which was continued till January 1969, when He dropped His body to live eternally in the hearts of the followers every where. Since 1921 to 1952, He engaged himself in internal work seclusion, a secret book, running Ashram, Mast tours and new life, with His limited number of close mandali men. In 1952 for the first time at Maheva, in Hamirpur District U. P., He came out after long seclusion and declared Avatar of the Age’ and gave the first Himself to be the Public Darshan to the devotees.

-

-

He did not encourage forming trust, organisation, temples in His name for publicity though a few temples in His name were established by the followers at Hamirpur, Nauranga, Debra Dun (U. P) and Kovoor (Andhra) during His life time. They carry special message of Meher Baba for the occasion of their inauguration.

He also did not appreciate the followers giving lectures and spiritual discourses on spiritual subjects and philosphy authoritatively, except allowing a few who approached Him and asked for it in His life-time. The only way of canvassing

22

DVVA VANI

He agreed to, was to bring His name to the notice of others directly or indirectly. He does not differentiate between one Master and other God forms, as all other forms are His own.

-

Even then His followers are spread all over the world.

Intellectuals are convinced with a deep understanding that to intellect, God man and his activities are far beyond its approach or the apprcch of human mind. Countries like America are leading towards spirituality. Considerable pro portion of the religious persons in America and other European countries, now accept Meher Baba as second Christ. His work “God speaks” on the theme of the creation and its purpose is now available almost in all American libraries.

Avatar Meher Baba has himself declared that, His Avataric mission has been completed by Himself 100 % to His satisfaction, and result would also be 100 per cent. He also said that this incarnation of God as Avatar Meher Baba is the last one of this cycle of time, so the manifestation would also be greatest. Surely, His manifestation is surging and appearing on the scene. People are gathering together in light of love of Meher Baba. Only Meber Baba’s awakening can bring all religions together and reunite the individuals with a feeling of brotherhood UNIVERSAL GIFT: Baba prescribes no puja, mantra, jal)a, rituals and ceremonies. May be there are a few exceptions on special grounds for those who approached Him for personal guidance.

The only way He prescribed is Love, which should be one’s attitude in thought, word and deed all the time, while leading the normal life of the world and doing one’s duty as efficiently as one can.

His universal gif to humanity is the Universal prayer and Repentnce raycr, dicttcd by Meher Iiaha Himself in which His name is not spelt out. This prayer is full of attributes of Cod Almighty in general and Reptentence prayer rea1ly invokes one’s inner feelings. These prayers can be read by a person of any faith and religion in praise of God Almighty.

FEBRUARY

1974

23

CONCLUSION: Incarnation of God, Avatar Meher Baba, has fulfilled the expectation of all religions as second Advent of Christ of Christians, as Hazrat Imam Mehidi of Mohammadans, Kaiki Avatar of Hindus, as Suciant of Parsees, and as the Last Buddha (Mytravi) of Buddhists.

Now it is high time to follow Him than to judge Him. The advanced souls, the perfect Masters though ever present on the earth are almost unrecognizable to ordinary worldly men, But each Avatar gets wide recognition and accepted by humanity for whose redemption He manifests according to His Divine plan.

Meher Baba in His discourses reveals the fact that a Master Avatar gives full liberty to the seeker to have the trials in his own way and out of his compassion for Himself, He helps the individual granting material benefit and thereby really initiating him in spirituality.

Therefore there is scope for one and all to invoke Meher Baba. Let us try again and again to invoke our inner senseS till we get him in our outer thought, mind and actions. Other wise we may miss the opportunity again for a period of a yuga i. e. 700 to 1400 years.

May Meher Baba bless us with a drop of Divine love in our hearts and thereby enable us to love Him more and more.

Avatar Meher Baba Ki Jail —

Empty Your Heart of Strangers If you are convinced of God’s existence, then it rests with you to sek Him, to see Him and to realize Him. Do not search for God outside of you; God can only be found within But, you have filled you, for His only abode is the heart.

His abode with millions of strangers and He cannot enter for He is shy of strangers. Unless you empty His abode of these strangers, you will never find God. These strangers are your millions of wants. Honesty in your your age-old desires dealings with others will clear the strangers out of your heart.

Then you will find Him, see Him and realize Him. The ego-mind must meet actual death if God is to be MElTER BABA seen and realized.

—

—

—

DIVYA VAN!

24

MANDALI

-

RE MINiS CEN CES By H.B. P.

lived During the New Life, when we were in Sarnath, we r anothe in stayed li Manda men in a nice secluded house. The mali old an lived garden our In house across the road.

Though (gardener). Baba told us that he was a real sadhu. should sadhu a as lived , he he did not wear sadhu’s clothes was a arid dal and rice boiled live. He ate plain food like used He things. y in worldl ted vegetarian. He was not interes Ram Ram saying g mornin the in to get up every day at three water Sita Ram. Though it was bitterly cold, he would draw l Severa body. his over it pour from the well in the garden and his uted constit f himsel over buckets of ice cold water poured up at three bath. He cooked his own food. When the mali got the echo was which Ram of each morning singing the name Baba up. wake also to used of the deep love in his heart, we God. for love much so has mali would come and tell us, ‘This the in him to prays and God He is a real sadhu. He loves early morning.’ quar Dr. Goher one day went to see this mali near his The here. over ters and asked him whether he liked his home Goher Dr. mali replied that he liked the place very much. , ‘No, no. then asked him if he needed anything. He replied me every gives Thakurji always sees to my needs. He always g some needin be thing.’ Dr. Goher said, ‘Sutely you must or even clothes thing because you do not seem to have enough in the cot ry ordina a bedding.’ The mali used to sleep on an string a woven open garden though it was very cold. He had for a him served on the cot and a little straw put over it her told mali the mattress. Dr. Golier came and told me that was rji Thaku that Thakurji gave him everything and that rd could be very generous. At first I wondered how the landlo . It then so generous as to give poor mali whatever he needed Krishna.

Lord struck me that by Thakurji the mali meant then Only rji.

In the North, Lord Krishna is called Thaku he that mali the did we realize what Baba had said about

FEBRUARY

1974

25

He lived like a real sadhu, renounced all was a real sadhu wordly things and he loved God very much. Above all, he wa extremely contented with meagre things that Thakuri gave him.

Meher Baba, Thakurji in human form had come to this garden to bless the mali who was a true seeker. Baba’s actions are based on an insight utterly beyond the average human ken.

Another example of Beloved Baba’s insight was seen when we arrived in Dehradun. We lived at Mrs. Pratt’s beautiful bungalow. We learnt she had recently passed away.

Part of the large bungalow was occupied by an elderly English couple, Major Angelo and his wife.

Baba, though all knowing, sent one of the Mandali to ask about them.

The Mandali learnt that the Angelo’s were in great trouble and told Baba about it. Beloved Baba, loving and compass ionate, at once made plans to help them. Major Angelo was very much drawn to Baba. Baba liked him and felt for him deeply specially because he was blind. They had no money and no way of supporting themselves in a foreign land. Their two sons had died in the war. Because of this, the couple Major Angelo was heart broken and disgusted with life. resigned from the army just a year short of retiring age and so had to forgo his pension. Beloved Baba asked Dr. Donkin to help the Angelo’s financially and h1p them to return to England. We heard later that it was Baba’s wish that we Baba lovers who should occupy the house of Mrs. Pratt. procured the bungalow for Baba and the Mandali had no idea about the Angelo’s living there.

Baba’s service and work among the poor reminds one of the words of Jesus, ‘I am among you as one who serveth.’

JAI

i.1

BABA

26

DIVYA VANI

MIND

-

DUST OF IMPRESSIONS & THE MOWNAVATAR ‘

(Dr. G. S. N. Moorty, M. A. Ph. D.) In an age when the tidal waves of materialism threatened to sweep away before it all that is noble and of permanent value to human race and tended to make humanity forget the eternal glory of the God man, in -

when the burden of blind

forms

and

dogmas

-

seemed

to

stifle the very soui of religion and engage the attention of mankind more than the spirit of religion itself, the world certainly stood in sore need of one who could demonstrate the eternal glory of the Atman and proclaim with all the intensity of his soul that the true spirit of religion is LOVE, that religion is realisation of this supreme truth and does not con’ist in the mere observance of rituals and ceremonials.

The grand teachings of the Rishis and the saving gospels of the Prophets came to be evaluated as objects of laughter, to be branded as superstitions, pure and simple by a people dazzled by the glamour of the present-day materiali stic civilization. Renunciation & Love, the real background of the religions of the world, came to be discredited and book learning became the badge of education and culture.

It is at this hour that MOWNAVATAR MEHER BABA appearrd on this planet of ours to vindicate the teachings of the Eternal Religion of Love through the most powerful medium of SILENCE. For the first time in the annals of human history, the greatest spiritual secret was revealed by the Mownavatar in a quite original style of the Ancient One thus: “ Through endless time God’s greatest gift is given in silence. But when mankind becomes completely deaf to the thunder of his silence, God incanates as man.

God alone ‘ IS’.

-

The crowning achievement of Beloved Baba was that he proved in his own wonderful life that SILENT LOVE is a Living Reality, that the realisation of the Atman the real Self of man is truer than the empirical reality of the exteraal world.

—

—

27

1974

FRUARY

It is this God—vision that brings peace that passeth all understanding, and blessedness that neither waxes nor wanes. To man, buffetted by the troubles and tribulations of life, tormented by cares and anxieties with which his earthly existence is inextricably associated, there is open no other way leading to supreme consolation but to find it in his dynamic words “Do’nt worry. Be happy “.

the Mownavatar presents The life of Lord Meher a mighty synthesis. His unique personality embodied the full drvelopment and perfect harmony of head and heart.

He represented the harmonious blending of the utmost He was possibilities of jnana, Karma, Bhakti and Yoga.

THE SYMBOL OF THE UNITY OF ALL RELIGIONS AND CREEDS, WHETHER MONISTIC, QUALIFIED He showed in• his own MONISTIC OR DUALISTIC. superhuman life that it is possible for one to be fully true to one’s own religion and culture and at the same time to be in perfect sympathy with all schools of thought, nay to accept all religious creeds as true paths of leading to the realisation of the the one common goal of humanity Divine in Man. The great task before him was to intensify the spiritual life of mankind and thus to save the benighted humanity from perishing between the Scylla of scepticism on the one hand and the Charybdis of bigotry and exclusiveness on the other.

—

,‘

—

Meher Baba Mownavatar Trailing a hurricane, that came in everything and the earth, upon descended impress of a bore the personality magnetic contact with his le.

Before that unconquerab and storm, at once impetuous in deep-rooted personified, Silence of tremendous exhibition was all that back Self, coiled the the unshakable faith of paltry and weak. The source of his strength lay in his Divine Origin of the Principle of the Highest of the High’. ‘

High spiritual strength was embedded in his Vish unborn, urdying, eternal, changeless and watma-Shakti He belonged to the Order of the above all IMMORTAL. —

DIVYA VAN! Beyond—the beyond’ and hence, at the zenith of Vedantic Realisation, He simply recalled His natural quality of the Supra—SeIf and claimed himself to be ‘AHAM BRAHMASMI’ (I am God).

Repeatedly he reminded us silently in the language of total- awakening and said, “I have emphasised in the past, I tell you now, and I shall age after age for evermore repeat that you shed your cloak of life and realise existence which is eternally yours.

He tickled our souls to a sense of new consciousness’ which sprang up within, the ridge pole of the tabernacle of old forms and thoughts gave way, doubts and misgivings vanished for ever and a shining personality grew up completely saturated with omni potent power tinging with the glow of divinity and strength his very activity in seclusion and work in ‘silence He brought a fresh revolution in the thought world of humanity which though looming in the background of a starry silence, holds the vision of a future, not veiled in the vague glamour of dream but lit with the solemn glory of a revelation. How distinctly did he say, THE HEART HOLDS THE KEY TO THE MYSTERY OF LIFE “

‘

-

‘

‘

‘.

-

“

“.

While revealing this mystery of life, the Mownavatar was compassionate enough to indicate clearly to his many lovers all over the globe about the Path to reach HIM. He says, The Path through the God—man is available only to those fortunate ones, who approach him in complete surrenderance and unwavering faith. Complete surrenderance to God man, is, however, possible only to very advanced aspirants. But, when this is not possible, the other High Roads, which can eventually win the Grace of God, are: “

—

1) Love for God and intense longing to see Him be united with Him,

and to

2) Being in constant company with the saints and lovers of God and rendering them wholehearted service. lover It is therefore, necessary that every Baba must try to search his own heart first and find out whether beginner he is an advanced aspirant or just a -

‘

‘

‘

‘.

FEBRJAY

1974

29

GLIMPSES OF MEHER (LIfe story of Avatar Meher Baba in HistorIc Present)

By Dr. C. D. Deshmuith, M. A. Ph. ft

(London)

Director, Avatar Meher Spiritual Academy, J”fagpur.

(Continued from January ‘74 Issue) Meherabad celebrates Baba’s Birth day in February 1938, With Meher lovers gathering from all over.

One visitor suddenly gets into unusual state, when he is face to face crying I have seen great Light Meher. with Beloved Avatar The unusual is fairly usual where Baba’s super normal working comes in, unconscious, or becoming tears people bursting into or giving themselves over to emotional outbursts expressing themselves in cries, or dancing or rolling about on ground are at times a feature of gatherings, where the Divine Beloved is present, though Avatar Meher always asks every one to have self- possession, being quick to bring back those, who fail, to a poise, using his famous double edged weapon of coaxing and chiding, with unfailing dexterity, tact and strength; Soon after the celebrations, Baba goes to Beloved Panchgani, where in March, the author of this narration, receives his healing touch bringing calm and clarity to his troubled soul, with an order to spend some time in the Cave in the Tiger Valley, and later, a period of two months in seclusion at Basim, where he writes his Marathi Biography of Avatar Meher.

From Panchgani, beloved Baba pays a visit to Pratapgad the adjacent fort, associated with Shivaji, the Great, the founder of Mahratta Empire.

Though other Masts are looked after at Meherabad, -

-

‘

‘,

-

1VYA VANI Beloved Meher brings his dear Mohammed to Panchgani, to be with him, in the beautiful surroundings of hills and dales. in the middle of June, Baba goes to Ahamednagar, spending some months in a bungalow in cantonment, and daily visiting Meherabad to give his personal attentio n to the exalted inmates of the Mast Ashram.

Countess Tolstoy, with her spiritual background from her Russian home describes the Mast work of Avatar Meher, in picturesque detail, showing how the Divine Incarnation of Meherabad helps at every stage and in every plane. pilgrims, losing their balance or sense of practical realities, in their desperate search for Cod as Truth, becoming indistinguishable from mad persons. except to the discernment of the Masters, knowing the infinitude of complications in the winding Path through the turmoils and the storms of aspiring psyche.

The longing for God has made some Masts discordant with the current of usual life or settled ways of the world.

But the Avatar alone can in the infinitude of his wisdom, insight, compassion and tact, remould, liberate or reconstitute the Masts.

Beloved Baba cures through service, healing the soui without the paraphernalia of drugs or apparatus or mechanism, or the tediousness of courses of exercises, or doctrinairisin, mercy through candid, unabashed love, replenishing the devastated psyche with vigour and tone.

There is unlimited love behind his service it, therefore does not stop at this or that, being unlimited in expression, objectives and effects, infinitely plaint and adaptive, offering to do the lowliest acts like cutting their hair, removing the night-soil, giving them baths with soap and water, clothingthem and feeding them with his own hands, often needing to cajole them and wait upon their whims and incalculable moods, with a patience far surpassing that of mothers, doctors or nurses.

-

-

FEBRUARY

31

1974

Countess Tolstoy gives a graphic description of the incomprehensible but far-reaching working of the Divine Physician at his Divine task of making God out of man.

Countess Tolstoy also translates in Russian Language Purdom’s Biography of the Perfect Master Meher Baba.

The contractor entrusted with constructions on the Meherabad Hill dreams that the negligence of his workers has resulted in a bulging wall; and to his own consternation, he discovers next day, that the wall has bulged out exactly at the place seen in his dream.

And lie immediately orders it to be pulled down and reconstructed, making it more safe and durabl.

Though the constructions are completed on August 25th, the inauguration of Beloved Baba’s stay in Meher Retreat on hill takes place on’ 28th.

Beloved Meher is offered a golden crown by a Bombay devotee; and Baba himself garlands the workers, whose patient labours are now crowned with success, the function closing with a Bhandara the village feast, simple but ample in love and fare, in non discriminating plenty.

Since early beginnings at Meherabad, Baba’s dwelling places have changed on from ‘Agra kuti’ hut, to his novel house devised out of a huge and long table, placed under the shade of a neem tree, adjacent to the Dhuni, the sacred fire place of Meherabad, then to a small house in Sai Darbar’, then onward to a subterranean small room, just enough for a person to stretch himself, at the very site, where during the days of Premashram, Baba used to come out of the cave to its threshold, to give darshan to boys.

Now, on this very subterranean cellar, there is a room, with architectural semblance of a temple, with a dome, bearing on all its sides, symbols rof the four world-religions the temple for Hinduism and Buddhism, the Masjid for Islam, —

-

-

‘

‘,

—

—

-

-

-

‘

-

4 VANI Dtvy

32

cross for Christianity and ‘Agringani’ or the Fire-vase for Zorooastrianisism, all pro claiming the inviolable unity of all religions.

It is this subterranean chamber, which is going to be the last resting place of the mortal coils of Baba after he drops his body.

The four symbols of great world-religions on this proposed tomb or samadhi, silently affirm the fundamental unity of all religions.

All the world-religions have history, have had before them the important objeciive of awakening and releasing the Divinity, latent in man.

The Prophets and the Avatars have held before man the ideal of spiritual perfection emphasising those aspects, which are particularly called for in the paricular context of anthropological groups that have been addressed to.

I:riparting one and the same truth, they have deemed it fit to clothe it in varying terminology, adapted to the understanding and the needs of the immediate recipients presenting the spiritual ideal in its personal or impersonal -

aspect or in both, revealing the essential idritity or kinship between man and God. Avatar Meher gives man that synthetic vision which reveals the diversity of divine aspects in different religions as mutually complrnentary, in their truth, harmony and beauty.

He gives not a new sect or religion, but a fresh perception of the eternal and only truth, revealed in all religions.

Zarathrustra sounded the trumpet-call of duty, inviting man to side with the forces of light, in their perpetual battle with the forces of Darkness. to be continued

)

Edited, printed & published on behalf of The Meher Vihar Trust by Swami Satya Pr&cash Udaseen and printed at Sri Satyamamba Printing Works, Suryaraopet, Kakinada.

ANt

I ‘1

MEHER VIHAR TRUST

I be Publications ready for Sale: English Publications 1.

The New Life of Avatar Meher Baba and His Calico Companions Binding.

R

—

2.

The Life Circulars of Avatar Meher Baba (67 Circulars).

3.

Heed My Call

4.

DivyaVani—Back Issues (From April 62 to April 72) Each Copy

ding

N. B.

:—

Foreign Sea Mail

Inland

9 00

50

—

>

-

Rs. 4—00

$ 0—75

Rs. 1—25

$ 0—35

Rs. 1—25

$ 0—50

J

I

(i) All the prices are inclusive of Postage by Book Post. (ii) All Foreign orders to be accompanied by cheques drawn in favour of “Meher Vihar Trust.”

gions

Telugu Publications: auty.

Vihar at Sri

1.

2.

3.

4.

5.

6.

7.

8. .

(Excluding Postage)

Batasarulu (Part I) Avatar Meher Baba (Part I) Do. Do. (Part II) Do Do. (Part III) Do. Do. (Part IV) B. Western Lovers’ Experiences A. M. Meher Sankharavam Avatar Meher Baba Sthavam (Part I) Do. Do. (Part II) ff

—

Rs. Rs. Rs. Rs. Rs. Rs. Re.

3—00 3—00 3—00 3—50 4—00 1—50 1—00 0—25 0—25

Regd. No. H/KD 18

DIVYA VANI

1.

I belong to no religion. religion is love.

2.

I am the divine beloved that loves you more than you can ever love yourself.

3.

I am the Lord of love and servant of My lover.

4.

Let principle in work and honesty in life prevail.

Every religion belongs to me.

My

5. One penny extracted in My name, without true basis, is dishonesty and will be the cause of millions of births.

6.

Think well of those who think ill of you.

7.

If you truly and in all faith accept your Baba as the Highest of the High it behoves you to lay down your life at His feet.