Meher Gazette Volume Two Number Three - Raw

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[Saidapet.

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THE

MEHER GAZETTE; " Meher Asramam " : Saidapet, (Madras).

A bi-monthly revtew devoted to the Propagation ut' Sri Babaji's Message and of Universal Brotherhood Through Meher League.

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Vol. 2

JULY-AUGUST 1933

No.3

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SRI MEHER BABA That is real service Where there is no thought of self at all.

"Sri Meher Baba."

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CON~ENTS.

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SAYJNGS OF MASTER MEHER BABA ..,.

BIOGRAPHY OF SRI MEHER BABA NEWS ABOUT THE HOLY MASTER EDITORIAL No. 1 EDITORIAL N 0. 2 TWENTY IMPORTANT SPIRITUAL INSTRUCTIONS (of Swami Sri Sivananda fSaraswathi of Hishikesh-Himalayas) MEHER ASRAMAM I CAN HARDLy BELIEVE IT MYSELF ..• A S'rUDY OF THE UPANISHADS lSAVASYA UPANISHAD THE LADIES' PAGE · THE HARIJANS' PAGE THE CHILDRENS' PAGE LIST OF SUBSCRIBERS MEHER LEAGUE

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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. 2

JULY- AUGUST 1933

No.3

Please become a subscriber and send subscription One Rupee and oblige me.

Editor.

T.ti.l:!.i 1VlAS'l'ER ff ~ESSAGE. 7

II [Continued.]

The west looks at things only from the standpoint of' reason or logic, and is sceptical about things which baffle the intellect.

Intellect is the lowest form of understanding and is developed by reading, hearing, reasoning and logic. · These processes c.rea:te an illusion of real knowledge. The highest state of understanding is permanent illumination through which one experiences and sees th~ings ~U

!lqods make not monks ,

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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. 2

JULY-AUGUST 1933

No.3

Sayings of Master Sri Sadguru Meher Baba.

1. Spiritual healing is by far the greatest healing.

2. Suppression of emotion results in physical and mental consumption.

3.

Real understanding means knowledge of illusion as delusion.

4. One must take life lightly where material affairs are concerned, and seriously where spiritual development is in question.

5. The degrees of the tasting of bliss vary in accordance with the proportionate experience of suffering.

THE MASTER'S MESSAGE. II

[Continued.]

The west looks at things only from the standpoint o( reason or I logic, and is sceptical about things which baffle the intellect . .

Intellect is the lowest formof understanding and is developed by reading, hearing, reasoning and logic. ¡ These processes c.rea:te an illusion of real knowledge. The highest state of understanding is permanent illumination through which one experiences and sees th'ings ~ll

}lqods

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THE MEHER GAZETTE

[1933

a.s they are. In this state one feels in harmony with everyone and everything, and realizes divinity in every phase of life, and is able to impart happiness to others. Here one attends to all duties and material affairs, and yet feels mentally detached from the world. This is true renunciation. The last and highest state of und erstanding is the merging of the Soul into the limitleâ&#x20AC;˘;s ocean of Infinite Bliss, Knowledge and Power. One who has himself attained this Freedom, can make thousands perfect like himself. I intend bringing about a great spiritual revival in , the near future, utilising the tremendous amount of energy possessed by America for the purpose . Such a spiritual outpouring that I visualise usually takes place at the beginning or end of a cycle and only a perfect one who has reached the Christ state of Consciousness can make such a universal appeal. My work will embrace everything: It will permeate every phase of life.

Perfection would fall far short of the ideal if I were to accept one thing and eschew another. The general spiritual push that I shall give to the whole world, will automatically adjust problems such as politics, economics and sex, though these are not directly connected with the original theme. New values and significances will be attached to th(ngs which appear to baffle solution at the moment.

[To be continued.]

BIOGRAPHY OF SRI MEHER BABA. CHAPTER

II.

PARENTAGE. Biography, the written history of the liftl and character of a worthy person, is, as Carlyle says, 'the Biblical legacy of a nation.'

The life-history of a God-realjzed person should, therefore, be a beacon for ordinary mortals, who are striving to reach the haven of self-realization. As the life of a Saint is a lesson, spiritual aspirants may learn much or a little from it according to their aptitude, for their benefit.

A biographer, who undertakes to unite the life-history of a person, chooses undoubtedly one for whom he cherishes great respect and affection. Need it then be said that it is a great privilege for a disciple to write the biography of his spiritual Master for the benefit of mankind?

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BIOGRAPHY' OF SRI MEIIER BABA

Lord Sri Krishna says that unaware of His higher state, fools disregard Him, dwelling in the human form (Gita 9-ll), It is in the human form that great Masters can work for the redemption of humanity. It is therefore but right that we should know ' in what &U.rround .. ings these great Sadgurus were born. We shall therefore give a brief account of the parentage of the Hero of our biography.

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Sheheriarji Mundegar Irani the revered and aged father of our Master Maher Babaji, was born sometime about 1840 in Khooramshah, • a city in Persia, the holy land of Zoroaster. Sheheriarji was not born · with a silver spoon in his mouth. His father Mundegar was a poor native of Khooramshah, anrl was in charge of the Zoroastrian Tower of Silence in that city. His salary was too small even to make ends meet.

Sheheriarji was thus destined to be bred in poverty as almost all our great spiritual souls. But it oftentimes proves to be a great blessing in disguise to people who are on the Path. So it was in the case of Sheheriarji. Poverty proved to be a great blessing to him as it acous· · tamed him to numerous hudships, for does not our Master say "How can one know happiness unless he has known unhappines.s''? When Sheheriarji was barely five years of age, his loving mother, who played no small part in sowing the seeds of spirituality in him, left this mortal world, In the case of young boys like Sheheriarji "what may seem to be sad funeral tapers may be heaven's distant lamps." The loss of the mother made this child of five a religious-minded boy. As he ha<J nothing interesting at home, he accompanied his f:t.ther to the Tower of Silence and stayed with him there consoling his sorrow-stricken father. Even in his infancy he spent his time in helping his father, in praying to God and meditating on serious subjects.

The child is the father of the man. Even in his younger days Sheheriarji exhibited what stuff he was m:~.de of. He was courageous . even then. One day, when he was barely seven years of age, he was left, alone in the lonely . compound of the Tower of Silence by his .father, who went to the city "On bu3iness with the intention of return~ ing soon. But, his father did not return that dJ.y. Th:~.t evening, after dusk, a few undertakers brought the corp3e of a babe to the Towdr and .left it there. A grim silence prevailei at the Tower, which w.is ~~casionally brokeQ by the scre~m of the hungry vultures. Sheberhrji had no lamp. He sat there expecting hi3 father's return, but never Fast bind, fast find. ·

· THE MEHER GAZETTE ·,shirking his duty. Undaunted he sat in that lonely place with the ..corpse as his only companion! On him devolved the difficult duty of <guarding the corpse that night. When he felt sleepy, he tied the -eorpse to one of his feet with a piece of string, to prevent the ravenous :Vultures from carrying it away. Oasabianca was not more courageous than he when he did his duty on the burning deck.

Even as a boy Sheheriarji was not attached to the world. He 'ca'r ed not for the ephemeral pleasures of this world. Intellectual I>leasures he had none. So, naturally, from the very outset of his life )is _soul found its outlet in spiritual pleasures. He, therefore, made .; up his mind to lead a life of renunciation and meditation. When he ··~~s barely thirteen years of age he left his home and dear parents an.d )egan to lead the life of a Sanyasin in order to enjoy that Perfect Bliss, which is the goal of all Saints. For nearly eight weary years he :roamed all over Persia as a monk, undergoing many a hardship and . . . suffering many a privation . (.~

.. , .!tis common knowledg~ that spirituality is ridiculed by unfortunate fools.

Lord Sri Krishna and Lord .Jesus were treated ' . ignominiously by the wicked and senseless. Sheheriarji, during the four years of his career as a monk, was contemned by the ignorant ..first . and foolish. He was above all their ridicule and cavil. He, not vexed L at evil, went on unattached. There are Sadhus and Sadhus in our country. All th:1t glitters is not gold, and most of them are hypocrites. ,~ays our Master, " Sanyas does 1:1ot necessarily consist in the putting on of an ochre robe and gadding about with a staff in one hand and a _begging bowl in the other. The true Sanyasin is he who has renounced ·his lower self and all wordly desires." According to Thomas a Kempis, wearing a dress and tonsure profit little while only change of ,heart and perfect mortification of the passions make a truly religious man. Sanyasin Sheheriarji was a genuine monk and wa~ proof against :all the sordid temptations of the world. He begged for food and took it ·.only when he was hungry. When be wa-s in Bafte Badnyan he went to a baker and begged for some bread. When the · baker was about to o.blige him with a cake, a Muhammadan dervish, who was the baker's regular begging customer, came to him begging for his usual quota.

But the baker refused to give him anything sa.ying that his share should go that day to the . little brother dervish Sheheriarji. The Muhammadan dervish remonstrated with him against the course taken. The ;··

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He that has 101 and owes 102, the Lord have mercy upon him !

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BIOGRAPHY

OF

SRf MEHER BABA

former called Sheheriarji by names and challenged him to answer his questions if he was a real dervish. The riff-raff loitering there asked him to accept the challenge. As he was taciturn by nature he wa.s reluctant to (JDter into any controversy with the dervish. But preceiving that silence was not golden at that moment he took up the -gauntlet. Even at the first set out the argument went against the Muh~mmadan, and he, amidst the thundering-jeers of the crowd, beat a hasty retreat. Every one congratulated Sheheriarji on his triumph.

And the baker gave him a loaf in appreciation of his victory.

Shehoriarji was brave. One day, when he was going with three dervishes, they came across a big cobra, at the sight .of which the othE)r ·three took to their heals. But our hero went straight and killed the J' ' viper with a knife.

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For eight years Sheheriarji roamed all over Persia and became a. past master in astrology and palmistry. But the }>ious purp_q~eJ~>r which he bec'l.me a dervish w .J.S n:>t fulfilled. His spiritual aspiration was not damped. He was still full of hope for, according to Goldsmith 'hope, like the glimmering taper's light, adorns and' chee~s- the wa~.'

Animated by noble hopes and aspirations, he, with hjs brother, left his .native land for India, the blesse:i h.nd of the Saints, to .try his spiritual luck there. After a tedious journey they landed in- Bomba~. 'Pe~s~11"""' , . ·' .• ;-,,'' aded by his brother, who found employment for himself and his ~ ! ' '" ' '· brother, Sheheriarji ac }ept ad the offer, still adherin,g _to _his ideal · of .renunciation. He remained a strict vegetarian and a teetotaller, spen·ding his spare hours in medit1tio:t and prayers. did not make. a secret of his spiritual inclinations even while serving ·his m1.ste~. He was always, clad in long white robes and, wore his hair long. Sheheri· arji's independence of mind and actions occasionally brought him. into conflict with his master, who was materialistic to th.e core. After fiv.e ' months of se~vice, matters came to a . head, when the manr~g~r pjc~ed . up a quarrel with Sheheriarji, who was tired of his service. by now. __So ·:.he took advantage of the situation and resigned his post. He received his arre~rs of I>ay, _and distributed t~en and . there the ~mount, expep,t two rupees, which he kept for himself, among the poor servants. · • .j ~·

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(To be continued) . '

You may bteak a; colt, but not an old horse.

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THE MEHER GAZETTE

h933

NEWS ABOUT THE HOLY MASTER. (1) DIARY. (The Master's Test).

[It is with much pleasure that we publish the extremely interesting. and instructive diary sent to us by our Bro. F. H. Dadachanji.)

A party of eleven of the Master's western disciples came to India to live with him.

Their programme, as p~eviously arranged, was to go with the Master to Kashmir, particularly to visit the place where He ha.d retired in seclusion in Harvan, and after a short tour with Him round Inrlia, visiting places of interest, leave with Him for China via Colombo, and from there proceed to America, where the Master intended to bre:J.k His vow of silence. Their only aim was to be with the Master, during His tours in the East and the West, ani also in settled life wherever the Master decided to establish Ashumas (spiritu'l.l retreats), living a life of simplicity and spiritual purification. In this venture of theirs, these enthusiastic devotees had quite naturally to face an ordeal from the very beginning, even before they started from home, from their ¡own relatives and others, who apparently out of sympathy tried to dissuade them from this venture, which they feared would lead them astray-away from the world and lost to their dear ones. It was indeed a task for these aspirants after Truth to pa.ssify all their dear ones, a.nd to explain to them how this new life that they were going to lead was not at all to be feared, that it was nothing but the call of the Soul-the voice from within, and that it was a step discreetly hken after deep thinking. Grave concern was felt for this party from all sides, and even foolish and ridiculous remarks were made in papers by !those who had no idea of spirituality. Yet these staunch devotees of 'the Master stood all this boldly and cheerfully, and left their homes for a. life of purification. They had seen the Master for over a year, had ¡s tayed with Him and kriown Him long enough and too well to be easily allured or misguided. They ha.d seen proofs of His Divine powers and had themselves experiences so often, experiences which are too wonderful for words or expression. Besides, they had seen hundreds of thoughtful persons with responsible positions in life and whose Travel makes a wise man better, but a fool worse,

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NEWS ABOUT THE-- HOLY "MASTER

judgments and opinions could be safely relied upon, come to the Master-and return with feelings of veneration.

The following few extracts from some of the London papers will give the reader an idea of the Master's influence on those who niet Him in the West, and of the deep devotion and staunch faith of those of the Westerners who came in closer contact with Him, in facing a world of opposition.

Their dramatic decision to forsake London society for life of rigid religious discipline in the East is the result of Baba's visit to England. i.

ii. When he was in London a year ago, he drew the interest of many thoughtful young men and women.

iii. His. eyes are a deep brown, piercing and hypnotic. His auburn hair cascades over his shoulder. A drooping moustache screens his lips ...... And on his face is an expression of radiant spirituality. iv. Mr. Roy de Leon, a brother of Misses de Leon. said to the ' Daily Mirror' the story of his sisters' meeting with Baba. "My sister Delia was holiday making in Devon when she was introduced to him ...... she was much impres:::ed by his personality, and when he came to London she met him again. , .... Soon other members of the family and 'friends got to know him. I must confess that I was impressed with his power, which seemed almost hypnotic ...... Our mother was upset and ¡ tried to persuade them to change their minds, but they were intent upon the journey to India, and no arguments could make them alter their decision . .iv a. They refused to be dissuaded by some of their friends and relatives from this enterprise ...... v. ¡Mr. Jack de Leon told the' Daily Mirror' last night that" they are co;nvinced that he has powers approaching .t he divine ... . I saw him once myself. I was conscious of some extraordinary power . .... . " vi.

Unmoved by the pleadings of their friends and relations, the yo1~ng English women set out to adopt a life of severe religious disci~ _pline under the banner of _Maher Baba.

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THE MEHER GAZETTE

[1933

So they bad all come with great expectations, to be always with Him during His tours, and to live thereafter a l_ife of spirituality under Him, in His Asbramas.

They arrived in India on the 7th of April. Their first meeting 路 wHh the Master in India, the lr nd of spirituality and Saints, was an ' experience in .itself.-They were taken to Kashmir. And there they 路 were, in the land of their dreams, in company with the August Master.

There they took much pleasure in the solitude . of the environments they were in, which were surcharged with spirituality. And they were pleaEed to stay there with the August Master . . Tha.t was all they desired and came here for leaving behind everything dearest to them.

When they were taken to the actual spot in Harvan where the Master bad retired in f!eclusion in 1929 on one of the bills, they bad an experience that benumbed them. They felt they could not move, and wished with all their hearts they be asked to stay there, when the Master's signal with His fingers to come back roused them from tbei~ sweE'It slumber that the surrounding spiritual atmosphere brought on them, and they had to retrace their steps.

And then came their great hour of ordeal-a real test. There came the order, suddenly _l.ssued by the Master, which literally took thei;r breath o:ff-'to hurry up to leave India 路 and return home'. It came as a shock to all. To go back to their homes now, having only recently left them, disregarding the pursuasions of their friends and relatives, was more than passing through tortures. Their explanation -of a silent submission to the Master's will and order without asking -for any reasons, would not be easily accepted by men of the world, particularlyin the West. They were sure to be jeered and sneered at.

And above all, to be again separated from the Master, whom they all loved so much and for whose company they bad left all-was unbearable.

They proved worthy of the test, and quietly prepared to leave India in silent submission to the Master's will.

The return journey from Kashmir to Bombay was one full of sad memorfes of the moment of the sad parting which was fast approach路 ing. And when that moment did come, it was simply unbearable.

They brust into tears. which tore the hearts of those who had the hard lot to witness it all ............ Thus ended tlie episode of the visit of the first party of the Master's Western devotees who came all the way

V ~ner~bl~

t9 m~ is th~ parq hapd t

from America and Europe-to be with Him all their life. Their only relief-for the present-in this heart-rending ordeal was their hope of the Master's visit to Europe, soon after them, of seeing and being• with Him once again.

The reason for this abrupt change of plans, though apparently connected with the change of plans of the Master's breaking His silence in Europe instead of America, is known only to the Master Himself.

None of His disciples bothers himself to trace its pros and cons, as they know it is futile to try to grasp at the secrets of the Master's workings.

The present case was one of its phases. with a very great purpose and an object lesson behind it-the Master's test and 'the aspirants' Love and Devotion.

The Master, with a party of five, sailed for Europe by the ''Victoria'' on the 12th June from Bombay. This is the 5th tour to the West, and its object, as usual, is io arrange the future programme of His working, as also to establish some new contacts with persons in public life, who have not yet seen Him, but who are anxious to meet Him and have invited Him. He intends touring through the continent for about a month, visiting Germany, Austria, Hungary, and places where He has not been before. He will then spend two or three weeka in England, and return to India, probably in September.

Editorial 1.

BRAHMAOHARYA. "The chief props and agents of Maya are lust, anger, and greed (kam krodh and lobh). Unless and until you subjugate them; it is not possible for you to enter upon the path that leads to the union with God.'' Sri Mehar Baba.

If our Motherland is destined to rise high in the scale of nations, her children (both male and female) should study the important subjeQt of Bra.hmacharya in all its bearings, understand its supreme imp or· tance, and observe this great vritam strictly.

· Any system of education which is not based on principles of Brahmacharya, and h'l.s not in its curri.culum a compulsory study of 2

Thou must know that devils are cunning.

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·THE MEH]m GAZETTE

[1933

Sanscrit literature, will not do any good to the Hindus, and is bound to fail. Those who are responsible for giving them a proper system of education are ignorant of this important point. And hence the unfortunate numerous experiments in education.

The importance of Brahmacharya was emphasised by our great Rishis. Lord Sri Krishna therefore says that one on the Path of Yoga should be with a heart serene, fearless, and firm in the vow of B?·ahmachari. (Gita 6-14). Again says he emphatically, that all those who wish to attain the Goal should practise Brahmacharyam (8-11). This hne in the Gita is evidently borrowed from the answer of Yama in Kathopanishad (1. ii. 15-16). It is worth while therefore to understand what Brahmacharya is.

This asramam is the period of one's life when he or she is committed to the care of a teacher and leads a simple and hardy life. The rules laid down by the Sruti (Vedas) and Manu clearly show how simplicity and hardiness were strictly enforced so that young men and women might grow strong and healthy, and acquit themselves as useful citizens of our Motherland.

I shall revert to this important subject again.

Editorial 2.

I advice you, brothers and sister-s; -who wish to go on the Spiritual Path, to gradually give up i.

Alcohol and all narcotic drugs,

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Tobacco in any form,

iii.

Tea and Coffee and other stimulants,

iv.

and Tamasic foods.

The reason is clear. Bet'!een the Astral and Etheric centres is ·a ''web of closely woven texture, a sheath composed of a single layer of •physical atoms much compressed and perme1ted by a special form of vital-force." The divine life passes to our physical body through this ·w.-eb: . This web must therefore be kept pure, and any injury to it will be 'a serious disaster.' · · "Alcohol, tobacco and other stimulants contain matter whioh on ·., breaking volatilizes, and some of it passes from the physical plane

up

Keep well .thy tongue.

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SPIRITUAL INSTRUCTIONS

to the astral.' ' Beware that ''the rush of volatilizing matter actually burns away the web"-the important Etheric Web. It is. a crime ther.S fore to use anything by which you consciously de!itroy the medil,1m by which you will get divine life if you are sensible. I shall revert -to th:W important subject ~gain and again.

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TWENTY IMPORTANT SPIRITUAL INSTRUCTIONS (OF SWAMI SRI SIVANANDA SARASW ATHI OF .

RISHIKESH-HIMALA YAS.) [N.B.-Through the favour of Swami Paramananda.]

1. Get up at 4 A .M. daily. This is Brahma Muhurta, which is extremely favourable for meditation.

2. Sit on Padma or Sidha or Sukha A sana towards East or North for half an hour. Increase the period gradually to three hours.

3. ]apa : Repeat any Mantra. ' Om' or "Om n·amo Naraya.n11,'' or "0 m N amo s·1vaya," or "S r1. S't 1 a .R am, " ·Or "Sn. R am " "H ar1'h . 0 m;. " or the Gayatri Mantra, according to your taste or inclination from 108 to 21,600' times daily {200 Malas X 108=21,600.)

4. Dietetic Discipline : Give up chillies, tamarind, garlic, onion, sour articles, oil, mustard, asafoetida. Observe moderation in diet {Mitahahara).

Give up those things which the mind likes best for a

fortnight in a year. tration.

Eat simple food.

Milk and fruits help co~ceti­

Take food as medicine to keep the life going.

Eating for

enjoyment is sin. Give up salt and sugar for a month. You must ·b e able to live on rice, dal and bread without any Chatni. Your must not .ask for extra salt in dal etc., or sugar in milk etc.

5.

Have a separate meditation room under lock and key.

· 6. Charity: Do Charity regularly every month according to your means or one anna per rupee.

7. Swadhyaya: Study systematically Gita, Ramayana, Bhagav,ata, ' Vishnu Sahasranam, Adhitya Hridaya, Lalita Sahasran:l.ma, o.r Upa,ni· shad or Yoga Vashista for half an hour to one hour daily. ·· [A systematic study of the Gita, and the Upanishads in th~se days, it is submitted with great respect, is enough. Ed.) 8.

Take light physical exercise as walking etc. regularly.

B ~J a father to virtue, and

.a .stepfather to vice,

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THE MEHER GAZETTE

[1933

9. Preserve the vital force (Veerya) very very carefully. Veerya is God (in motion or in manifestation, Vibhuti), Veerya is all power, ¡Veerya is all money. Veerya is the essence of life, thought and intelligence.

(N.B.-This is Brahmacharyam, highly spoken of in the Gita. and the Upanishads. Ed.) 10. Get by heart some prayer slokas (stotras) and repeat them as soon as you sit on the Asana before shrting ]apa or meditation: This will elevate the mind quickly.

(To be continued.}

MEHER ASRAMAM Saidapet: Madras.

(Our brothers and sisters are aware that this Asramam was opened by Master Sri Meher Baba. There is a small library in it containing spiritual books. Members go there for meditation}.

H. H. Swami Paramananda, disciple of H . H. Swam! Sivananda Saraswati (Swarga Asrama, Rishi Kesh, Himalayas), held Yoga classes in the Asramam from 19th June to 23rd June. , t 7th]une: The Swami spoke on the necessity of religious institutions for developing virtues in good company-Satsangam18th]une: 'Ihe Swami explained the relationship between a Guru a,n d Sishya. He tnght three of the Asanas, and dwelt at length on their significance. He read to the audience the twenty important spiritual instructions laid down by Swami Sivananda and dilated on each item.

_Some of the brothers held a Rama Sankirthana Bhajana for an hour.

19th June : The Swami explained to the audience Brahmacharya and how to control one's senses. He showed six asanas and taught a few boys how to do them. He also explained Pranayama .

20th]une:

There were practical talks.

21st june to 23rd June ¡: Spiritual talks. The Swami has been teaching young men how to swim and float on water-(Jalasthambam) .

. 'rbe gref,lt the11trlil fo:r

virtu(~

is cons(lie:nce,

19331

I CAN HARDLY BELIEVE IT MYSELF

'l3

I CAN HARDLY BELIEVE lT MYSELF. (Continued .)

The fact that he was discussing them not with his perfectly good voice but by means of letters which he pointed to on a small black• board VI hich he held on his lap, did not seem strange, either.

Seven· year silences, it seems, are not uncommon events among the holy men of India. The uncommon thing about Ba.ba's was that he made you forget it so soon and so completely. He could 'talk' in seven different languages on his little board, and could spell out his words in any of the seven faster than human eye could follow. He was articulate in many other ways, this odd little man who had come out of the East to save the world. He talked with his eyes, which I must say are the largest and softest and shiningest and smilingest I ever saw; and with jolly little grunts; and with affectionate pats of approval and agreement. 'Ihen there was his smile.

"What are you going to do," I asked, "for this 'messed· up' country of ours ?"' · " It is my country, too" be $aid simply.

Apparently be feels that way about every country. When Gandhi came to him and asked him to help him, Baba replied: "Not until you abandon politics. I have no politics."

Baba is not an In dian in the sense that Gandhi is. He is a Persian, born in Poona, South India, on February 25, 1895. He was by birth a racial internationalist. And by profession a religious one. He tolerated, he said, all cults and all faiths. His aim was to make those who professed faith worthy of the faith they professed. It happened that he himself was born in the religion of Zoroaster, but he was apparently no proselytizer for any cr£ed or dogma.

"I intend to bring together all religions ar.d cults like beads on one string and revitalize them," he said "for individual and collective needs. This is my mission to the West."

His special reason _for visiting us for the purpme of breaking his seven year silence was, be said, trat Arr.erica, being most deeply · engrossed in material things, and suffering most in consequence, was the soil in which a new spiritual rebirth would first take place. o---------------------------------------------~~ · -===~

Second thoughts

~re

best.

14

THE MEHER BABA

''When .you break your silence," I asked, "how will you do it? radio?"

l1933 By

"Surely not by radio!" exclaimed one of his London disciples in his most horrified British manner.

"Why not?" spelled out Bab¡a on his board.

Sceptic that I was, I could not doubt his sincerity. Or his courage.

When I asked him to particularize about the kinds of messing up to which we in America had been subjected, he might easily have sought refuge behind one of the general, vague assertions . of principle with which all Eastern writings are filled.

(To be continued.)

A STUDY OF THE UPANISHADS . .According to Sayanacharya the Vedas tell us the means to avoid sufferings and attain supreme happiness. The Upanishads are the crest jewel of the Vedas, as they contain the highest wisdom neccesary ¡for a person who wishes to understand the Truth. We will give the substance o:f . so.m e of the important Upanishads to enable willing students to study them, and meditate on those Mantrams (object of mananam or meditation) when alone they can understand with profit their hidden significance. The great philosopher Schopenhauer truly said that the Upanishads were the solace of his life and would be the solace of his death.

We will begin with the Isavasya Upanishad (also called Isa.Upanishad). It is so called because it begins with the words Isa and Vasyam. It contains 18 mantrams.

ISAVASYA UPANISHAD. First Mantram: "Whatever is ci:tangeable (Jagat) in this world is pervaded (Vasyam) by the Lord (who is unchangeable). By renunci; ation (acting 'Yithout attach_ment) enjoy the world. Do not covet the possessions of others."

God made

_th~

country, and

m~Ln

made the town.

l933]

~5

ISAVASYA UPANISHAD

This mantram directs e very wordly m an, who desires to attain God-head, to work without attachment, to earn as much as is necessary to a selfless life, and not to covet the properties of others, with mind fixed on the unchangeable One .

Second Mantram : "In this world one should wish to live a hundred years performing actions (Karmani-good a ctions) alone. Thus there is no other path than this to him. In his case action does not bind him.H This is a very important Mantra. It directs every spiritual aspirant to be always up and doing. L'lziness is a sin. Suicide is a crime.

The aspirant should perform meritorious deeds, without ~ttachment. His one idea should be Sdrvice without attachment.

Th£rd Mantram : ''The worlds named 'Asurya,' (demoniacal) are, pitch dark (udhena tamasa, blinding darkness). Those people, who destroy the Atman in them (atma hanaha) go to them after death.''

Those who indulge in worldly p.leas_ures and are devoid of spirituality (Atma hanaha=destroyers of Atma) have to undergo tamasic sufferings in future lives.

4th Mantram : ''That [the Atman] is immutable. It is One. It is swifter than the mind. The senses (Dev~ta) could no.t re'l.ch ·it. It :we-nt or was in existence before everything else. Being steady (unch~ngeable) it out-strips all the other runnin g (~hanging) objects. ·, In that Vayu (Air or Prana or Cos~ic Energy) sustains Apaha [water~ cosmic activity].''

That Atman is One. As it is omnipresent it is'· immutable, and swifter than the mind : (wherever the mind goes, ' That is already there). As it is transcendental, It cannot bo under~tood by the ' ~aterial senses. It was in existence before anything else. Being _omnipresent and immutable It . outstrips everything t~~t ·runs; i.e., 'nothing can go beyond It. -In It the Cosmic Energy sustains activities or actions : That is actionless, but in It Prana prod~c~J·adtiori~. _ •'

all

also moves : riot.

5 th ·Mantr~m: That moves, neat. That is inside all, and outside all.

and

That is far and

In the foregoing m antra~I~; we were -told that It does not move • . Here it is said that It mo ves and moves not. ·There is no contradiction .. to him who sincerely medit ates on thi~ useful M a'!it~a. That is motionIt is never too late to be what you ffi!i:ght ~ave been. .

~ -,

..

-

'

less in Its absolute state, and this is the Truth. In its conditioned state It is ever in motion. Lord Sri Krishna says that He is always active without relaxation (Gita 3-22 and 23). That is Omnipresent and to those who know It to be such It is near. It is beyond all limitation, i.e., unconditioned: It is also conditioned, and so is in everything.

6th Mantra : "He who sees all objects in the Atman alone, and Atman in all objects (Bhuteshu), would not for that reason hate anything.

This is a very important Mantra, which emphasises Universal Brotherhood in an inimitable way. When one's consciousness becomes as Univers:1.l as That One, there is nothing to hate. It is all Love.

Our present ills are due to our parochial, narrow consciousness. The only way to remove our material sufferings is to widen our consciousness in the way indicated in this Mantra and become happy.

THE LADIES' PAGE. (1)

Where women are honoured, there the De vas reJoice ; where ¡they are not honoured, there indeed all actions (kriya.ha.) are useless.

[Manu.] ' (2)

The following suggestions are made with the hope that the members of Meher league may accept them. I request my sisters, who may happen to read them, to let me know what they think of these suggestions. Legislation apart, we may agree that they ¡ may be lived, if they are accepted with sensible amendments, if any. If they are lived . by a dozen of us, we would be doin:; a great ser'tl;ice to our Motherland. i. Educate our daughters, and premote the education of women on proper lines. ii.

Not to marry sons before 25 and daughters before 16.

Marriage should be by choice, and with the consultation of the parents, after the education of the contracting p_~rti!)s is finished and their Brahmachuya is completed.

Tb.e:te is 2-Qthing good or evil save in the will.

1933]

THE HARIJAN PAGE

17

iii.

Not to demand any money consideration for the marriage.

i>.

Not to waste money in performing marriages.

v.

Promote intermarriages and interdining, for the present, among the sub-divisions of the four classes.

vi.

Remove the ban on foreign travel; provided the travellers conform to Hindu ways of living.

vii.

Accept sensible religious reforms, such as removal of the so-called untouchability, of the cruel tonsure ceremony of widows, and child marriages etc.

In the next issue, we shall consider what is the proper education for women.

THE HARIJAN PAGE. The so-called 'untouchable' saints appeared in different parts of India, as if to teach the unsympathetic, foolish, haughty people of India that there was nothing like untouchability. Saint Nanda of Southern India, Saint Haridas of Bengal, Saint Thokemala of Maharashtra, and Ravidas of Oudh attained God-head. Their children are grovelling under meaningless social tyranny and are submerged in ignorance. May we honour these Saints by embracing their sons and daughters as our brothers and sisters.

Here is the story of Saint N anda, who lived in the middle ages in the village of Adanur, in Tanjore District. He was a pariah by birth. ¡ His duty was to cultivate the land, to remove carcases away from the village, and to keep watch in the cremation ground. He lived in the Cheri which was far away from the village proper.

Pariahs are not allowed to enter the village where Brahmins, Vysias and Sudras live! The paracheri is generally a very insanitary place in wl)ich these humble children of God are forced to lead a wretched life.

Though born in such surroundings, Nanda was spiritually inclined even from childhood. He would sing spiritual hymns, repeating the name of Siva and dance with his young playmates. He used to go to the nearest temples, leave !(Orochan for abhishekam and hide 3

All are but parts of one stupendous whole.

TiiE MEHER GAZETTE

[1933

for the drum of the temple, at the outergate, as pariahs are not allowed to enter temples, return home, and cultivate lands with immense joy. He would often exclaim. "We are after transient joys of this world. We have forgotten the Lord.'' He was chid by his own cheri people, but the pious Saint spent his time in ecstatic devotion to the Lord. Amidst persecuLion eleven [disciples followed him.

He and his disciples went on a pilgrimage to Tirupp:~.n-kur, where there is a shrine dedicated to Siva. They danced and prayed outside that temple. They could not see the Image as there was the huge Nandi (Bull) between them and the Idol. N anda prayed with intense devotion and theN andi moved a little. Then the Saint and his disciple worshipped the Idol with delight.

Near the temple he saw a small pool of water, and wanted to convert it into a big tank, which wou)d be useful for man and beast.

He and his disciples began to dig it, and they were helped, so the tradition goes. by divine servantso The work was¡ done and the Saint distributed the grain he had with him among the diggers. He again worshipped the Deity and returned home.

Our dea: Saint had an intense desire to go to Chidambaram, which is beyond the northern bank of the Coleroon, and worship there God Nataraja. He danced with his followers and sang, "come, let us go to Chidambaram, let us leave all our mi'leries and seek divine bliss." He went to his brahmin master and begged for permission to go to Chidamba't'am. But the unfortunate brahmin insulted him and refused him permission. After some time our Saint fel[ at his master's feet, and implored him to grant him his prayer. The latter abused and beat him, and directed him to till his forty velis of land. The Saint went home despondent and prayed to God 'My master has beaten me and broken my limbs. Will not his heart melt? Oh . God help me ."

It is said that by the grace of God all the forty velis had been tilled and were ready for h<J.rvest. The brahmin-master saw the Truth. He let Saint Nanda go to Chidambaram. He went there and his desire was satisfied. The brahmins of the Temple had a vision that he should be 1reated properly as a Bhakta. It is said that he became or,e with God. T >1, Great Yogisvara Sri Krishna says in His Gita: lnn<;~cence

ts

no~ aCCl,l!'tO:fll~d

tQ bhJsfi.

THE CHILDRENS' ¡PAGE

!933]

19

"For, taking refuge in me, they also, Oh Arjuna, men of inferior birth, women, Vaisyas. as well as Sudras,-attain the Supreme Goal" (Chap IX 32). Let u R all meditate on this clear Mantram, and strive to uplift our harijan brethren without indulging in platitudes .

----THE CHILDRENS' PAGE. L :~.s t time we learnt something about the Southern ' Cross and other

stars.

This time we shall learn something about our own Teeth.

The teeth begin to appear in a child when it is six or seven months of age. It should have six teeth at the age of one year, twelve at one and half years, and sixteen at two years: All the twenty temporary teeth appear at two and half years. At the age of six, the permanent teeth begin to appear, and the first four permanent teeth come in behind the temporary teeth. These temporary front teeth come out, and permanent front teeth take their place. Later all the other temporary teeth come out and permanent teeth take their place. The permanent teeth are thirty-two.

The temporary teeth of children should be kept clean Their mothers have a very important duty in this matter. "Many persons have ugly, deformed teeth due to neglecting to care for their temporary teeth, with the result that these teeth were lost before the permanent teeth beneath were ready to grow up and take their place, and later when the permanent teeth came in, they came in crooked, either projecting toward the front or back.''

Teeth masticate food. It is mixed with saliva, and its digestion begins in the mouth. No teeth-no proper digestion-all sorts of disease-early grave!

Unclean and decaying teeth injure yo'llr health. Clean your teeth every day before and after meals. Use , some reliable tooth powder, and r inse your mouth with salt water every day.

wf;

are never

dece~veq;

we qeceive qurselves ¡

'J HE MEHER G.!\ZE'l'TE

[1933

A TOOTH POWDER PRESCRIPTION. Mix P owdered Chalk

:% pound,

Powdered Castile Soap 1:% ounces, Sugar

1 ounce.

Powdered Orris root

1 ounce.

A little oil of cinnamon.

With respect, I say that Mothers and Teachers who do not impress on th~ir children the importance of having clean, strong teeth are not s ensible Mothers and Teachers. T o make children do th eir duty in this most important matter is Religion.

LIST OF SUBSCRIBERS. Messrs.

24. Narayana Swaroop.

25. Vijayarangam Pillai, T. M. 26. Dr. M. L. Mehra.

27. Sorabji M. Desai.

28. Parameswara Aiyar, R. 29. C. D. Deshmukh.

30. Kushiram.

31. Varadarajan, M. V. 32. Beharanji M. Desai.

33. Mani Beharanji M. Desai.

34. A. Srinivasan.

35. Mahadalkar, A. B. 36. Shewakram Karamchand.

37. M. Vadivelu Mudaliar.

38. P. Lakshalinga Mudaliar.

39. C. Kalyanasundara Mudaliar.

40. M. Varadarajan.

41. C. M. Doraiswami Mudaliar.

42. T.V. Manicka Mudaliar, 43. C. Narayanaswami Naidu.

44. P. Tiruvengada Muda.liar.

c

1933]

MEHER LEAGUE

21

45. E. Kuppuswami Chettiar.

46. C. Munuswami Naidu.

47. M. Sundararaja Mudaliar.

48. Krishnaswami Naidu.

49. P. Singaravelu Mudaliar.

50. T. K. Sundaram Pillai.

51. V. Manicka Mudaliar.

Srimati.

52. Miss Muniamma.

53¡ Miss Venkatasubbamma.

Messrs.

54. Anandarao G. Shirali.

55. S. A. Panchapagesa Aiyar.

56. 0. Aravamutha Aiyangar.

57. T. R. Sundaram Aiyar.

58. Venkataswami Naidu.

59. P. Doraiswami Mudaliar.

MEHER LEAGUE When His Holiness Sri Sadguru Meher Babaji graced Saidapet with His Presence the following resolutions, among others, were passed in His immediate presence:i.

That a League called "Meher League" be formed with the object of promoting Universal Brotherhood.

ii.

That all persons, who are aged 15 and above might become members of the Lea!gue.

iii.

That the only condition for becoming a member is that he or she should undertake in writing to promote Universal Brotherhood in thought, word and deed.

iv.

That the League should spread ¡the message of our Divine Lord Meher Babaji viz., Universal Brotherhood.

His Holiness Sri Meher Babaji is the Patron of the League.

I

President :-C. V. Sampath Aiyangar, Vice-President :-M. Vadivelu Mudaliyar Esq.

22

THE ME HER GAZETTE

[1993

Treasurer :--,C, V. Ramanujachar.lu Esq. Secretaries: ~ V.

T. Lakshmi M.A., L.T., M.R.A.S.

K. S. Srinivasan Esq. [N.B.-Those who wish to join Meher League may apply to:C. V. Sampath Aiyangar 66, :lrd Cross Road, Sankarapuram.

Bangalore City, or V . T . Lakshmi M.A .. L .T., M.R..A S., (same address as above.)

MEMBERS OF 'MEHER LEAGUE'.

185 186.

187.

188.

189.

190.

191.

192.

193.

194, 195.

196.

197.

198.

199.

200.

Kaikushru J. PleadeY. Kaikushru Beman Yektai.

Rustom Behram Irani.

Miss Dolly Kaikushru Irani.

Miss Mehera Jehanghir Irani.

Miss Daulat Jehanghir IranL Miss Naja Rustom Irani.

Sidhu Daulat Kamble.

Mrs. Khorshed Jamshed Irani.

Soonamse K. Irani.

Baburao Genuba Ubale.

DinRha Merwan Irani.

A. Rajabadar Nayakar.

B. S. Ethirajulu N ayudu.

R. Natesa Aiyar.

L. Krishnaswami,

â&#x20AC;˘

[N.B.]-All members are requested to inform the Editor of their change of addresses, if any. [Ed.]

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C.V. Sampath Aiyangar, the President of .Meher League, Meher Asramam, Saidapet, (Madras) Editor : C. V, Sampath Aiyangar.