Meher Gazette Volume Three Number Four Raw

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

A Bi-monthly review devoted to·the Propagation of Sri Babaji's Message and of Universal Brotherhood Through Meher League.

Vol. III]

SEPTEMBER- OCTOBER 1934

\iVhere is ignorance : vVhere sorrow for him who has seen the One in Many? Yajur Veda.

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PA;SGS E SAYINGS OF MASTER SRI SADGU RU MEHER BA BA lNV OCA T ION T O AOONAI NEWS ABO UT THE HOLY MAST E R 76 SRI BA BA' s 7TH TOUR TO THE W E ST 76 BIOGRAPHY OF H . H. SRI MEH E R B ABA 77 79 EDITORIAL I E D IT ORIAL II 81 MY MASTER-BYBRo .· F. H. DADA CHANJI 82 THE MASTER I~ LONDON- BY PR OFESSOR C. D . DE SH MUKH , M.A ., PH.D, 83 ABOUT THK MASTER 85 POEMS T O THE BELOVED MASTER 86 PACTI CAL~ LESSONS ON YOGA-BY SWAMI SRI SIVANANDAJI OF R I SHIKESH 87 MANDUKYA UPA}HSHAD ...

88 CORRESPONDENCE ·.. .

89 SP JRITUAL BOOKS RE CEI VE D 91 MEHER AsRAMAM, SAIDAPET 92 THE HARIJAN PAGE 93 T HE LADIES' PAGE 93 Tti E CH ~.~DREN ' s PAGE 94 M E HER LEAGUE ...

95 MEMBE Js oF M E HER LEAG UE 95 OuR Ex c HANGE 96

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@ .THE

MEHER GAZETTE A Bi-monthly review devoted to the Propagation of Sri Babaji's Message and of Universal Brotherhood . Throqgh Meh er Leag1;1e.

SEPTEMBER- OCTOBER

VoL. III]

[No. 4

16. Death is better for him who lives for himself! That man ·really lives who lives for-others: 17. · Food and clothing rank lowesramongst the services one. can render to the needy. Next better comes education. But the highest service consists in imparting spirituality or knowledge-.of .God.

18. U nl'ess you question, ·you ·can-never·learn.

Let not the false sense of prop.riety, or fear of blasphemy deter -you from questioning the whyi and wherefore of your beirig.' The answer ·to these will lead you td Perfection.

19. Give up your desires, and your false ' self is lost. your real S~lf is gained~ '

Gain pure Lo~e, and

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., 20 . . Attachment to the One and detachmeQt {r0m the . many .is the key to ..

Freedolli~~md Salvati~Hl.

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INVOCATION TO ADONAI.

Bv }3Ro. FRATER s.s·.H.F. 'oF NEw YoR.K (U.S.)

0 Adonai! Thou Art the Light and Life of my Soul.

I Love Thee: I·

Adore Thee.

Illuminate My Mind: Stret]gthen My will: Enflame My Heart with Love fo~ Thee and for All Beings.

And Bring Me Unto Conscious Union With Thee- True \Visdom and Happiness.

Aum!

A1,1m!

Aum !

[\Ve shall publish another thrilling invocation to Ac:lonai by our brother in the next issue. Ed.] ' · Rogues are always found out in some way.

A Bi-monthly review devoted to the Propaga tion of Sri Babaji's Message and of Universal Bro therhood . Throqgh Meh er League.

SEPTEMBER- OCTOBER

VoL. III]

[No.4

~~~~~il · ~~ U8~~~~ ~·~I'll ~~~~~~~ ~:.Ji!~~ ~~giJ. 16. Death is better for him who lives for himself! That man ·really lives who lives for-others : 17. ' Food and clothing rank lowesramongst the services one can render to the needy. Next better comes education. But the highest service consists in imparting spirituality .or knowledge ..of .God . .

18. Unress you quest ion, ·you ·cawnever·learn.

Let not the fal se sense of propriety, or fear of blasphemy deter y ou · froth questioning the whY: and wherefore of your beirig.· The answer ·to th ese will Jead you td Perfection. · 19. Give up your desires, and your false 'self is lost. your real S klf is gaiqed. · •

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Gain pure Lo ~e, and

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, . 20 . . Attachment to the One and. detachm~qt {wm the . many .is the key to 23· • Freedor11~~md SalvalJ!)n.

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INVOCATION TO ADONAI.

BY B Ro. FRATER

s.s:.H.F.

·o F NEw YoR.K (U .S.)

0 Adonai! Thou Art the Light and Life of my Soul.

Adore Thee.

I Love Thee : I·

Illuminate. My Mind: Strei]gthen My will: Enflame My Heart with Love fo~ Thee and for All Beings.

And Bring Me Unto Conscious Union With Thee- True \Visdom and Happiness.

Aum!

Aum!

[\Ve shall publish another thrilling invocation to Adonai by our brother in the next issue. Ed.] Rogues are always found out in some way.

THE MEHER - yAZETTE

76

[1934

NEWS ABOUT THE ~HOLY MASTER. After a strenous tour in the West · (details wiii be given in the diary of Master , Sri Baba landed in Bombay on the ~ 2'nd August. He went to Nasik the same evening. After spending that night with his ,dear d_isciJ?les .. there Jfe ~ft ~b.at. city for Ah~ed~?a.g~1.r ~~he . m:xt ,.~ay.

The dear Master is now·i n H:}s cQl~my ,rvreherabad. : . · ., ':'; ~. ·• " ·., Bro~ Dadachanji) our dear

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Bro:-- Dadac'hanji writ~s: "Give·' :Babaji's 'Love to ail"' the. dear ·ones of Your devofed family. and also to,9(iy:r ,dea~ or~e§ at ,your,..enll'. '' .•1.. l" · .-1. • ~. j'

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SRI BABA'S '7th .TOUR TO THE WEST. Jun~-July --t934 . .,.. ~

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9th June.-:-:-Left Bpmbay.

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22nd June.--Arrived Marseifles on the 22nd June by the ' P and 0 · liner S:S. Mongolia. ·Received here by; <Pr-incess M· at;~d, two ot-hers coming from . · . ' .. j . , , n ·b 1 :; , L on don an d .P ans. ,

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23rd June and 24th June. Arrived Paris. ·Stayed at tne Hotel lVrJtro-: politan. Dr. K. V. the famous writer, poet anthtrtisti who · has undertaken to write the scenario for Baba'~ .new ·spiritual picture, _sees .B aba :{or the first time.

A very interesting meeting · is held in thE) house..of Mrs .' ."R. B ,., where Baba,was s pecially invited for an afternoon on tne 24th, and the film . t.opicsqtre discuo;sed , at length for over three hour,s. Baba e¥plafm{ to Dr. Y;,all the d~~:i.~~ for which he was anxiously waiting, the spiritual theme, as also .'thl'l full details.

Rbout !(.

1 Creation, Evolution, Re-incarnation, Spiritual planes' and Realization, etc.• showing him the variou~ figlires and diah~ms ett . d~awn >on · the big chart specially prepared under His dictation and guidance in India; with their intetc pretations in detail, with which Dr. V. is amazed. The theme and construction of the story already writtei:HDtlt by · :Or. V\ . were _diseusj;e_i:l; changes suggested and a plan worl<ed .~ut for a further ex11ansion of t~e ;~t1ory "i i't~ ,the spiritual' theme added.

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Among other visitors in Paris who were V'ery few, ,ab,<;>p-J I~aif a dare'n, there was one very distinguished person, the :Puke of-who heard about Baba from P~inc~ss M. and . e~pres.s ed' l~ i·s 'd~;ire ' to see Him if it : coiil~ b~ arranged, and 1 J~ I ... was much delighted and Impressed' With the meetin'g' of a Holy Master like 1r ; 1 Sri Baba. .. t' ~~ ~- ~ · < 0

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26th June: Noon: Leave Paris: via- C;jlais-Dover. Arrived London (Victoria Station) ' 'same evpning aoout 7,30 P.M . . Drive straight to M ; Com payne Gardens, W. Hampstead, ,at the,_hOJ1Se ,of the I:;>e Leon family . where Baba stayed for ten days. (June 26th to July 5th).

He knows best what is good that has

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BIOGRAPHY OF .SRI MEHER ,B.ABA

1934] '

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r This :visit of ;Baba >to· the West, as yoi.I:a;-ll rvery, v.;ell knqw, w~s B~rticqlarly meant fop the preliminary arrangements in CQFipection with ,th ~ great spiritual, film 1Baba wishes to be produced f or ·Bis · .work in future, . an<;l for wl;lich He personally.worked :so ha'rd,. preparing the <;hart a,nd explaining det;tils, from the , point 0£. Creati<;mrto: the end iFI R~aliza.tion, · of which .He wisheq to give to the world a :practical ' idea through the picture, . the best and most. intf;lresti'ng ·medium . . , And it giv:es me the greatest pleasure to ipform you all that everything ~ith regard to the production of the picture has so far pr()g.ressed ve,r.y yvell. The project has been gradua!Jy taki~g a practical shape, and the picture now seems J • to be a probability with the co-operation of such enthusiastic and experitn::ed co~wo~l~ers as' th~ well~kno.wn produc~r P, ~nd the · f~mo~s w~iter · and' direct~r Dr. V. backe,d u p by B~b~'sJstauns;h~~t and :nost lovi~g devote~s in the We~t, ~ .r .t Princess M, Mrs. E. P., and Mrs. E. D., whose sincere an :! strenuous offer to . . ' t bring it about for their beloved :J?aba, even before He arrived here, cannot be 1 too ,higlily ~raised. The experie'il~e . of! M.t. P. 'who sa w ' 'Baba only two· days 1 before wri,t e thi~ , i.e., ~i/tO'th July, for. tl~e first t im e, :is wcindeH ul'. 'He felt Baba ail the' wh {fe within, in' a way' he mself co~l~l' not' well'und'eh tand ; and · wished all the while to work for Him through pictures, with his ·wor'lderful experience. But the moment he saw H~m physic·ally; he said ·repeatedly "Till now, I felt at times rather: nervous, ~u,t now, having s~~.n you, I am confident.

I will do it. Dr. V. too, has had some ,w,onderf,lJl e~peri e nce_ .of (Baba's iny.er working and His ways, that has en;tb)ed· him tq , r.ealize apd appreciate His Great Divine powers, and ~s reported by ·p is q,l!i t~ 1_a qiffereJ1t per son by now, having had an' understanding' of greatness and his insignificant ', pothingness ', in spite of his being a writer of great fame, and has no w begun to , write some1 thing as suggestecl' by Baba, ahd 'quite dlffb'rerit" frb rn 1whaf fle hi~'self wrote at first, and which he 'hesitated at fitst 'to ch'a n'ge:( •, ' 1

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CHAPTER VIII

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BIOGRAPHY OF HIS HOLINESS SRI MEHER ~ ) l. ... H i .)

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. All e'}1P5fJt1st~dents ,kno~ ,~h~ ~tow, ?f Nach\k ytas, r~~err,ed .t~ in thf1 135th.

S ,ul,da of, tbe ,\~ntl]. , Ifl'I-P.~ala pf the ,Rig Veda and, in the T~ ittiriya Brahmana,· and mo?t charJP ~n,gly ,n~rrated ,in l}a,~h1a-Urr~nisha~ . Na;hi~eta~ , the Brah~na­ charin •SOQ Q f ; :King Vajasrava,I 1went to Yama,· declined to accept transcient •t j I. , ~ thin~s, a~q ,.;-e9l,l~sJef th~ Qj~r~; D,e_va to r XJ?lai? ,to him .the mystery of Death.

Y ;:J,ma (l)eath),. !ll~pe ica;n exi?Jain ,t~e. s~cret_ of death. He after ~uc•h hesitation satisfied the longing of his sincere SishY,a. .

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THE · MEHER , GAZETTE

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After explaining the nature of -Parabrahmam he wound up his discourse in the sixth chapter of the ' Upanishad· by saying that the Purusha dwelt always in the·heart of beings, that one -should separate Him from the body as the stalk from a grass (a very apt simile), antl 'that knowing that , immortal One· amidst · multiplicity was the true knowledge (mantra 17)....:..Nachiketas having been :so. instructed by Yama •became free from all . impuri~ies and death and attained ·Brahman. 'fhen the Upanishad says "So also will ·· attain any one; who would know 'thus the inner self."

Thic; U pa.nishad emphatically says that the first step to self-real,i zation· is fai th in the words of the M~ster who has actually realized the Paramatman.

That is why it says that the' Atman can never 'be reached by speech, nor by mind, n'or eyes. As it is transcendental it can never be realized by mere argumentation.

Swami Vivekananda said "Every one is God to me. Think.of the joy of loving man as God.! Squeeze yourI orange this ,w ay and get ten thousanq fold , ' more out of it." This is r~alization. This must be the end and.aim .of every true religion.

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mystic, Angelus .Siiesius says,-

' ~ 5park from the Fire! · Drop froin the Sea' l

J"'0 man, what art thou then

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Unless to thine Eternal Source Thou dost return ·again ? " :r·. ' ,.

Orriar Khayyam 'sang,•

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", ,S om,e look for Tn~th in .creed ~nd , form~ and rules, Some grope for doubt or dogma ~ in the schools ; But from behind the veil a voice proclaims, Your road lies neither here nor there, 0 fools l" Then what is that road ? " The nearest way to God Leads through love's open door ; The path of knowledge is Too slow for evermore."

One.of the .greatest ·Masters says, "Of aH · the qualific ations-;. Love is the most important. For if it is strong enough in a man, it forces. h~m to acquire all the rest, and all the rest with9ut it would_. nev:er be sufficient. Often it is translated as an ~ntense desire for liberation from the rouud of births and deaths, and for un)ou with God. But to put it in that way sounds selfish, and gi-vesonly part of the meaning." · He then pr{)ceeds: "It' .is indeed the will to be one with Goo, not in 'order that you niay "esca pe from weariness and suffering, but in order that ~cause of your deep 'love for Him you may act with Him and as He 'does. Because He is Love, you, if · you wourd become one with Him, must be filled with perfect nnselfishness and Jove also." This is explai_ned by a great Teacher thus: "We wish to become one with God, not merely that we Poverty is hard, but debt is honible.

1934]

EDITORIAL

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may be one with Him, and may bask in all that glory and joy, but that we may act . as He does, and as His great action was to pour Him self out in utmost self-sacrifice into matter, in orde; that we might come into being, therefore he who will be one with God must himself show .forth the same spirit of utter forgetfulness of himself for the sake of the work which is to be done for the God who is all Love. That one sentence: 'You, if you would become one with Him, must be filled with perfect unselfishness and love also,' really epitomizes the whole Path. Vlill, wisdom, love- -each one of these carried to perfection and employed in service brings in all the others, so it is really true that 'love is the fulfilling of the law'".

Dear Baba says "True love means the d~dication of one's self or the complete sur~ender of one's self to the Beloved,'' and adds "Selfless service may not only bring you to the foot of t nat mystical mountain whose s ummit is SeJrrealization, but it may enable you to climh far on the path." "To see God n~eans to cease seeing everything exce pt God".

Th ere is no doubt that Sri Baba made himself quit e fit for Reali zation in his present life by the efforts he made i11 his r-rcvious lives . Gita says " Acquire knowledge by humility, by investigation and by service; the wi,e, who have realised the Truth, will instruct thee in that knowledge". When the discip le is ready, the Guru also will be ready to help him. So it was with our Master.

He was ready and Her Holiness Baba Jan was also ready. From the day following the one when he came into contact with Her, He called on Her every day. These meetings were silent and spiritual. One day, in January 1914, when, as usuaL He drew near Her, kissed Her hands and stood humbly aside, she !leclared that He would, after some years, do · immense good to humanity.

He went home and went to bed at 11 P.M. A few minutes after He felt as if He was receiving electric shocks- \Vith the help of His Guru He realized ;paramatman, and become unconscious .of everything but That. He entered the ;Nirvikalpa Samadhi.

As the God-realized Jalaluddin Rumi says : ' The story admits of being told up to this point. But what follows is hidden and inexpressible in words.

If you should speak and try a hundred ways to exp,ress it 'tis useless. ;. the mystery becomes no dearer". That is realisable only by direct perception (Pratyashavagamam).

No wonder He, who had washed away all His Samskaras, who · is Love itself, became God-realised when the right moment came.

Editorial 1] This question was put to me by a sincere soul,- " Are Brahmins superior to others from the mere fact of their birth in a family consisting of persons who call themselves Brahmins ? · Do you attach any significance to the fact that a person is born in such a brahmin family ? " God does not pay weekly but pays at the end.

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I shall try to answer both these questions. I may at once sta.te that if a brahmin proclaims that he is supe~ior to all by virtue of his bi~th only, he is the mmit despicable person in the world . ·But it is fob lish 'to contend that there is nothing like. ' superiority' in· this world. The learned, with head and he art, ~re certainly superior to the illiterate. We love God, the Supreme One, who is Love itself. - \ iVe love Him by 'd evotion, gratitude and reverence. We worship Him as the One and the Manifold preser\.t everywhere (Gita). Sri Krishna said ''I' am ,the Father 1 of this Universe, the Mother, the supporter, the Grand sire, the Husb~nd, H 6me, Shelter, Lover". In short He is everytliing. But H~ also says "Whatever being is great, prosperous, or powerful, know that is the product of a part of My splendour (Tejomsam)- . There can therefore b~ no doubt that r 11 person who has this Tejomsam (splendour) is sup~rior to those who are not blessed with it. That person knows that pride comes from ignorance. "Jt is the man who is looking downward, and comparing h,i mself with those who are beneath himself, who is most likly1 to fall thro~gh pride .':· But he who know s is humble. He loves all. He knows that he exists not only to work out his own, salvation by working harmoniously in the wheel · of evolutiqiJ ~ but help others in their atteiUPt to find ~he goal. l)

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In olden days the Jivatma got its experience in countries other than. our Arya Varta, and then was born in India to receive its defi.i1i te lessons. Birth as ' 'brahnf l ~ helps th'e Jivatma to acquir~ very 'great spiritual iessons. It can do so only if it is humble and loving. The sense of pride that it belongs to · ~ ~uperior caste will surely briu'g · abo.u t its downfall. The person who is not 1 successful i'n reaping the fruits of Yoga (Yogabrashta), 'says the' Cita, (VI. 4z); 'is born i!l the house of Y~gis. This birth helps him, says the Lord, in striving more than before for perfection. The significance of birth is important on iy to that extent. · ·

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· "The four vamas were emanated by me by the different distribution of t_he attributes and actions; know me to be the author of them •·•. This distribution marks out t he four varnas or castes. These varnas go to make pp the whole humanity, and without the one the ot'h ers ar~ in'compiete. So says th e great Mantra~" The Brahma~a is its Mouth, the' Kshatriya is its Arms, the Vaisyas are i'ts thighs, and I the Sudra is the feet-" E~ery one has td do his dl~al rna properly, and no one has ~ 'right to arrogate' to himself the superiority complex. All have to work together with brotherly love. That is the Vedic

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In Gita Chap. 18 Si. 41, the Lord clearly says that the division of humanity into Brahmins, Kshatriyas, . Vaisyas, and Sudras, w:as based. on "Gm;ms born ,of their ,nature". Then ' Spea\~ing of the brahmins _(S,l. ,4 2), He points o~t that ·the d~ties of brahmins are control of mind, control of the senses, II' tapas, purity, forbearance, uprightness, know,ledge, reali;;o;atimn ,. and belie~ · in ~ Paramatman.

Certainly pride is 11qt 1 of ~l]elJ! . i 1 F<?rbearancy1 is: P,atience.

Vigyanam or Realization is wisdom which makes one understand the unity - i~ •

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multiplicity. This can be realized by a person only when the sense of 'samatvam' or equality permeat~~ him. There is a verse in Santi Parva which says "who is clad with anything, who dwells anywhere, who eats any food, him the Devas call~ Brahman". ' Before one calls himself a brahmin he should satisfy these tests. Empty meaningless ceremonies alone will not make one a bral~min. The .real cause of his ,t roubles i~ the materia:i world is his senseless anxiety to compete with others forgetting the spirit.

A si~ple .disinterested life with character, and with ceaseless right Karn~as will give him the place he richly deserves.

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Editorial 2]

' Your humble editor, directed by His Master, stood as a candidate for councillorship in the recent Municipal elections at Saidapet (Madras), and was returned to the Council by the 8th ward. As :1. judge he had to decide many election c;C~;ses in different districts in this Presidency. Even then he thought that it was dangerous to place the affairs of a town, district, province or coun1ry in the ha~d.s of the ,uneducated proletariat, that really knows nothi ng of the spiritual importance of a vote. To many an uNeducated voter, , vote means fi lthy money and drink. Now that your humble editor. had· personal · experience ·~f an election he would say emphatically 't hat proper education .mu st precede the t'!xtension of franchise even to the most ignorant man and wor;nan. · I now ' ' ~ ~ . endorse whole heartedly (I say so wi >-h great respect) my mother Dr. Anni,e Besant's well-considered conclusion,- " I would not give a vote in national affairs 'to any one .who was not thoroughly well edu~ated, wh-o did not unders1and political history ' and political fCOnomy, who could 'not show his fitness for maimging •national affairs by the work done in the smaller spheres of individual and niunicipal politics. I would not give any one a vote ·unt.il he was 50 years of age". Again she says " · \Vhen you require a clerk on Rs. 15 you take care that he is honest, that he 'can read and write', and knows a little arithmetic.

But when it comes voting, then the most ignorant man, who is absolutely innocent of any knowledge of politics, may give his .v ote, and it counts as much as the vote of the most learned. He may mark his cross,' _if he ca~not write·; his voting paper is worth as much as one signed by a Gladstone qr a Balfour". Proper education is the only panacea for such ills. If our unfortt:nate sta!tesmen do not note this important point democracy will rui'n our beloved India, and· ere long she will suffer at the feet of a milita;y dictato~.

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Many friends have sent to the Editor and his sister-in-law Rajammal, who were recently retur;:1ed to the Saidapet Municipal Council, congratulatory letters . .We than!~ them all·heaFtily in the name of our dear Master. The exl'lnissions ·of ;congnitulation are 1His and ncit ours: Duty. alnne is ours. · For, does not the Gita • emphatically! say,· l ' Thy. ' riiht is to work only: but never to the fruits thereof •" (12.4-7,)? ;. Let us· live the lessons of the Gita and the Master.

Of t~o evils choose tl{e least.

THE MEHER GAZETTE

82

[1934

MY MASTER. (As OTHERS SEE HIM) (BY BROTHER

F.

H. DADACHANJI)

[Continued from page 62] The influence of the Holy Master, as felt by those who came in His contact in the West, can further be judged from the expressions contained in the letters of His numerous devotees who write to Him almost every mail.

There are many other interesting articles besides those already produced in the former issues, that appeared in the west in very widely circulated papers in cities like London, New York, Paris and H9llywood, with the Master's photos in various poses, and with front page publicity and head-lines, but before I reproduce some of these in these series later on, I wish to acquaint the readers with the true inner feelings and experiences of the western devotees of Sri Baba, as expressed by them in their letters pouring in by almost every mail.

The publicity given by the papers about any well-known person may delight those who crave for sensation and want t9 be in the lime-light, but true aspirants of -spiritual knowledge want to know and have something of the inner sphere of life and inner experience for themselves. I therefore reproduce in this issue, some of the beautiful expressions of the voice wit!1in, speaking in splendid terms of Love, and of the deep feelings of those who have come under the spiritual contact and influence of the Master.

Here is a specimen of " glad tidings" letter written by Mr. M. S, who conducted the "Meher Asramam "-the spiritual Retreat named after the Master at Harmon near New York- , to one of his friends interested in spiritual .lore. The Lady Jean referred to herein is his good wife, who jointly with her husband managed the Asramam affairs, and whose wonder£~! experiences after her personal contact with the Holy Master, to be described in these columns later, will be very interesting and inspiring to all aspirants of spiritual knowledge. Their first impressions and feelings about Sri Baba are beautifully expressed in the following letter : :CEAR

E. H.

You have been often in my thought since November 6th, when, through a series of incidents which apparently began last spring and which seem nothing short of miraculous in their nature, J and I became the hosts for a month to Sri Sadguru Meher Baba, known through the east as a Perfect Master, and looked upon by many, both in the east and west as the Avatar of the new dispensation.

From the moment that Sri Meher Baba set foot in this house at Harmon, which· we are now conducting under His direction, as the first of ·a series of five spiritual retreats which He intends · to establish in this country, there flowed from Him continuously a Love which can only be called Divine, which spread 01d friends are best.

1934]

THE MASTER IN LON.QON

83

through us and everyone He contacted like a c 0 ntag:on. We who lived with Him, began to understand, as we had never understood before, what the lovefeasts of the ea_rly Christians must have been like. Time and again we are reminded, through the incidents of our daily lives, of the relationship between Jesus and His disciples, between Krishna and the Gopies, and of various incidents in the Mahabharat, all of which seemed re -enacted against a modern back ground.

A deeper love_ than we had ever !mown was kindled in- our hearts. A greater bliss than we had ever experienced dissolved the limita ,ions of the personal self and led us out into universal consciousness. Habits of thought and emotion and action, which we had struggled to eliminate for years, disappeared without effort overnight. We became aware, through the circumstances arising in our daily lives, of both our greatest strengths and our greatest weaknesses, and in some strange way, we were given the power to use the strengths to overcome the weaknesses. And in Shri Meher Baba Himself., we witnessed· constantly the manifestation of perfection in every department of life.

Here, again .incarnate, we began io realize, was a being such as Jesus, such as Krishn'J., whqse very presence overwhelmed the soul with a love which was beyond its comprehension and its grasp, and whose coming into the world at present was again, as it was in the times of Jesus and Krishna, for the purpo,e of ushering in a m;w consciousness,_and, through that consciousness; a new order of being.

You and I and many others have been working for the establishment of that new order of being, for long time. Now the fruits of our common labours are about to be realized. ' When Shri ·Meher Baba ............... begins to speak, breaking the silence' which He has maintained for seven years, and beginning His period of manifestation, what we experienced on a small scale will be duplicated on a vast scale. A tremendous spiritual impetus will be given to the whole humanity, and a world-wide awaH:ening will take place.

a

I do not need to tell you what a privilege we feel it to be, to be able, 'however humbly, to participate in the task of paving the way for these things to happen. It is, we have felt, what we have been preparing for, consciously or unconsciously, all our lives ............ ".

(To be continued).

THE MASTER IN LONDON• (BY PRO. C. D . .DESHMUKH M.A. PH.D.)

(Continued from page 63 of the last issue.)

In a discussion with Shriji any topic can become an avenue to the Truth.

It is very · interesting to note hov.T He addresses himself to every visitor in a J.a nguage intelligible to him. He puts himself into the centre of the bein~ of the aspirant and with full appreciation of his individual perception leads him A penny spared is twice got.

84

THE MEHER GAZETTE

[1934

on to a wider vision. His teaching excludes nothing and comprehends the whole of life. It is not concerned with sectarian dogmas but with universal Truth. He imparts not mere words or dead formulae but liv1ng understanding.

A brief reference might here be made to some of the comments which Shriji made in answering the questions of the visitors. Every word that he said during those personal interviews was precious. However in the absence of any written record of these instructive interviews, the following summary acount from memory may serve the purpose of bringing out His manner of expounding His teaching on the 'topics concerning spiritul life.

On the problem of suffering he said that much of it was really due to our own longings. And of such suffering there are two kinds. There is the kind of suffering which we have when we do not get the object of our longing. And thPre is the kind of suffering which we have when we get it. The solution of these two types of suffering is a matter for individual understanding and effort.

Then again there is the problem of poverty, 路 hunger, disease etc. It is very . desirable that the stucture of society should make it possible for all to have food and clothes and material conditions of existence. It is however a mistake to expect that giving a man food or clothes will necessarily make him good.

And it is also likely that the recipient cf gifts may d~velop undesi;路able samskaras. Nevertheless it is our duty to try to remove the suffering of others.

And much spiritual progress can be made through the unselfish service of our fellow being.

According to the Master true spirituality has nothing to do with ceremonies and rituals. These are unessentials. Similarly visions and occult phenomena are far less important than the realization of the self. VIe normally have three states of consciousness, which are experienced while we are awake, during sleep and in dreams. But then; is also in every individual a potentiality for a fourth state of super-consciousness in which he feels in harmony with every thing. True路 spirituality is not to be found away from life but consists in realizing the ultimate meaning of life. It is not exclusive but includes every aspect of life.

It embraces our relations with our fellow-beings, communion with Nature, and creative activities in Art and Science.

These are only some of the topics on which Shriji gave His comments.

He also gave special instructions to many aspirants according to their needs and line of development. Shriji gave such beautiful love to those who approached him for spiritual instruction that they were inevitably drawn to Him. Wherever He goes there arises a circle of disciples who feed upon his love and reciprocate it by their love. They feel bound to each other by the common bond c,f love for Him. It was therefore no.t surprising that when the beloved Master left the Victoria Station for India, the platform was thronged with his devotees. Every one was anxious to have a word with him. All eyes were fixed upon him. All felt his separation and some even shed precious tears thus expressing feelings whi,ch were too deep for word~.

(Concluded) Patience will overcome all things.

路.

1934]

ABOUT THE MASTER

85

ABOUT THE MASTER. (From the' London Forum '- Continued from page 64.)

For instances of "Life Changers" in the O xford Group, the l.J te Harold Bagbie's book of that title is a mine of information, as is also the remarkable work by A. J. Rusel "For sinners only". In regard to the influence of Sri Meher Baba on His followers, apart from personal contact with his devoted disciples, the statement made at the foot of page 34 of the booklet issued by the Circle is clear and unequivocal :-

" It may be said, however, that some of Shri Meher Baba's closest disciples have come to believe, not through words and explanations, but through deep inner experience, that Shri Meher Baba is such a being as Jesus was, and that he has come into the world now to effect that transformation of consciousness which is a necessary prelude to the establishment of the new civilization. "It may also be said that to those with whom he lived during his recent visits to this country (written in America), Shri Meher Baba gave ample proofs of being able to extend the con~ciousness of other individuals at will".

Is this mere self-deception, exaggeration or worse ? B ut why gratuitously inpute the worst motives to others, especially when, as is so frequent] y the case, nothing is to be gained by them in taking the course of deliberate lying ?

The wording is put thus strongly because the reaction of individual s to Shri Meher Baba differs so vastly as to be in it self a remarkable fact. S ome honestly regard him as an imposter, others as a self-deluded visionary ; many more are " sitting on the fence" until th e commencement of his mission makes clear hi:; status once for al-l ; and finally, those who live with him, love and worsh ip hi:n.

A Policy of "wait and see ". The value of the impress ions of one individual accorded a brief interview is of little use to others. H av ing come in contact with him on two occasions for short periods, however, it seems only fair to record honestly one's impression, and let it go at that. Speaking personally, the present writer would say that contact with Meher Baba insp ires so great a hope for the realization of a life's dream of a universal spiritual upheaval, that only the fear of bitter disillusionment hold~ him back. Some deep-seated response which has about it the quality of love, expresses itself in an impulse which is caressive, as towards some one exceeding dear. And with that, he too "sits on the fence â&#x20AC;˘Âˇ, Waiting ...... waiting.

Of a far more robust type is the devotion of the few whom Baba has gathered about him, his whole-hearted devotees. There is the case of the remarkable woman which to her annoyance got into the daily papers with her name and title. N. M. to m eet whom is to catch the fire of her devotion, gave up marriage and luxury to live a humble, spiritual life, sharing her allowance, " such as it is ", she says, " with the other disciples."

Now, radiantly happy, slie declares :--Love rules his kingdom without a sword.

86

[1934

THE MEHER GAZETTE

" I live in the world, but not of it, since I am one with the beauty, love and serene order of the Universe."

Then there is R. I. a wealthy young Indian, by nature arrogant and impetuous, who is now perhap£ the most devoted of Baba's disciples. Averse to matters spiritual, Baba took him in hand and ch·a nged his life.

W. D, after meeting Meher Baba for only four days, had to go thousands of miles away, where he ·stayed for two years. Yet the effect of that short association was such that he has now given up his career and is devoting his whole life to work for Baba.

Other cases, equally or even more arresting, could be cited did space permit. Turning now to the Manifesto of the Oxford Group, it is interesting to note the existence of significant parallels with the information given in the little book entitled Sri Meher Baba.

(To be continued)

POEMS To The Beloved Master 5

1 Like the morning Sun Is Thy fair face Lit up with the Light ·which radiates joy.

· As the diver Takes his plunge For the precious pearls In the deep sea, (5 a)

2

Thy smile serene Contains within it The profound understandrng Of this mysterious Life.

3 Not aDJ< the ll!IIStre Qf the heavenly stars Can eq1t11al the beauty Of Thy loving eyes.

40 my Beloved V I love Thee: Sweet like ambr0sia Is Thy Love.

So does my mind Seeking completeness Want to be lost . In Thy Love Divine.

6

Like the steady flame That flickers not, My heart doth rise To Thee in Deep Devotion.

7 0 my Beloved !

Like the incense Rising heaven-ward Let me come to Thee.

C. A good conscience is a soft piF!ow.

D. DESHMUKH.

1934]

PRACTICAL L E S .SONS IN ~OGA

87

RELEASE To Shree Sadguru Meher Baba (I) My L ove, I surrender the body ; Accept it, and use it, to be. ,. It is Thine, not mine, · I abuse it, to use it, Unless it revealeth Thee.

(II) I surrender the mind to Thy keep ing; As a change from change, let it rest ; For change is appa rent freedom, But freedom from ch ange is best.

(III) L et q1e cease from unend ing becom ing!

Let me be ! L et me be ! Let me be !

And when I am, di ssolve me ' Into non-being w ith Thee!

M. S.

(HANCOCK~ AMERICA)

Lord Meher's Laugp I dream it, I -love it-the laugh of Lord Meher,Now rippling and gentle, now merry and dem ure.

It rings out in the air with its innocen;t gush, Like the frill of a bird in the twilight's soft hush.

It floats up on the breeze like the tones of a bell , Or the music that dwells in the heart of a Shell.

It haunts me- My Master's divine la ugh, swee t and free: It shall be the only treasure in _the wi ld world for me-

V. T. LAKSHMI M.A. LT., M.R.A .S.

PRACTICAL LESSONS ON YOGA • . (BY SWAMI SRI SIVANA,NDAJI).

Continued from page 67 .

13. Those who practice concentration off and on will have only occasinally steady mit~d. Sometimes the mind wi ll begin to wander and w ill .be quite unfi t for application. You must have a mind that will obey you at all times sincerely and carry out all your commands in the best possible manner at · any tinie. Steady and systematic practice of Raja Yoga wi ll make . the mind very obedient and faithful.

The tongue is not s teel, yet it cuts sorely.

THE MEHER GAZETTE

88

[1934

14. A seed which has remained in fire even for a second will not undoubtedly sprout into leaves even though sown in a fertile soil. E,ven so a mind that does meditation for some time but runs towards sensual objects on account of unsteadiness will not bring in the full fruits of Yoga.

15. The afflictions, egoism etc. have their root in Avidya (ignorance). On the advent of the knowledge of the self the ignorance vanishes. With the disappearance of the root cause ignorance, egoism etc also disappear.

16. By increasing the satvic modifications of the mind as Kshama, Love, mercy, magnanimity, generosity, truthfulness, celibacy, you can destroy the rajasic and tamasic mental vrittis.

17. In the Asampragnatha Samadh1, all the modifications of the mind are completely restrained. All the residual samskaras also are totally fried up.

This is the highest samadhi of a raja yogin. This is also known as Nirbija samadhi (without seeds) and Nirvikalpa samadhi.

18. "Yogaschitta Vrithinirodhah" (Patanjali Yoga Sutra Chap. 1 Sutra 2).

Yoga is the restraint of mental modifications. Vritta means literally a 'whirl· pool'. It is a thought wave in the lc:ike of Chitta-Chitta is the mind stuff.

19. The thinking principle is a comprehensive expression equivatent to the sanskrit term Antahkarana. Antahkarana is a broad term used in Vedanta It includes, Manas (Mind) Buddhi (Intellect), Chitta, and Ahankara (egois~ or self-asserting principle).

20. .1\ntahkarana means ilmer instrument. Antah means internal, and Karana means instrument. Eyes, ears, nose, that you see outside in the physical body are the Bahir Karana (external instruments). They are not the Indriyas or organs. The Indriyas are situated in the brain and in the astral bOdy . . They are the brain <:enters.

21. Perception or the knowledge of an external object comes only when the mind is connected with the center or the Indriya and the physical instrument.

(To be continued).

MANDUKYA UPANISHAD. (Continued from page 6&).

9th Mantra The Vaiswa11ara, who abides in the waking state, iis the Jetter· A, the fir~t syllable (Matra), on account of its pervasiveness or priority. He who knows it thus obtams all desirable objects and priority. ~10.

Lord Sri Krishna says in the Gita that of letters He ;s the letter A 33). A is the primal sound. It is included in all the other sounds.

A wi-se man reflects before he speaks •

•

CORRESPONDENCE

1934]

89

As the letter A pervades all the other letters, so is the universe by Vaisvanara. As A is the·first of letters, so is Vaisvanara the first of beings.

10th Mantra The Taijas, who abides in dream is the letter U, the second syllable, from its superiority or from its being in the midst. He who knows thus increases his knowledge and becomes the same to all (friend and foe alike). In his family no person ignorant of Brahman is ever born.

11th Mantra . The Prajna (the wise), who abides in deep sleep, is the third syllable M, from its being a measure (miteh) or the final (apithi). He, who knows thus, measures all (by his knowledge) and becomes of the same nature.

As M completes the sound OM so does Sushuptha completes the states of consciousness. Apithihi means entering into, dissolution.

The Prajna measures Taijasa and Visva. These enter and leave the states of destruction and birth, just as corn enters and leaves a Prastha or ri-Ieasure. \Vhen we pronounce OM the first two syllable A and U become one with M-So Visva and Taijasa with Prajtta.

12th Mantra (OM) without syllables is the fourth (aspect of Brahman). It is transcendental and clevoid of phenomenal existence (Prapanchopa samaha). It is blissful and without duality. Om IS verily the Atman.

He who knows thus, by his own self ·enters the Self.

This is Realisation, which is super consciousness.

[N.B.--M'andukya ends.

\Ve shall next begin Mundaka.]

CORRESPONDENCE. [N. B.-One of my respected brothers writes thus: Ed.] It is South India's misfortune that Babaji's greatness is not as much known here as it ought to be. If Europe and America are more conversant with his teachings and movements, one has to attribute it to the natural inertia of Indians in matters spiritual. It was so with Swami Vivekananda whose recognition in India was only subsequent to his fame in the west. In the case of Babaji, the country is not in a position to take full advantage of the benefits of his teachings as He has not broken His silence. His disciples and followers are therefore anxious to enjoy the day on which He would freely issue from his own tongue the message which would lead ·the millions to the goal.

Short as my connections are with the Holy Master, I should really mention with pride that I am blessed with His good will and kindness. 1f there is None so blind as those who won't see.

'"'

- . 11/> ,

•..

I

90

·THE

MEE"~R

GAZETTE

[1934

.I

one fhing He does not pOssess, it is .~ eservedness. If only a person is sincere in his faith , he can be sure~of Babaji's s piritual help. To a knowing Soul like His , no introduction is necessary. One cannot hide facts from Him even if one wants to. ' The absence of His. _speech is ~ade good and even overcompensated by His pow~ rful eyes through which His thoughts · are communicated and infused i~t~ the minds of His ~isc iples. I only wish that God bestows upon us the fortune of having His magnetic personality for so\Tie time in our midst to . expel the darkness which surrounds us·.

During the cour..se of my conversation with a number of my friends, I had · · .occasion to perceive ;_strong desire for getting Babaji to give us a le<!id in person • . Some ha ve eve n gone to the extent of doubting if Babaji would ever give us . the fortune. He is cor1sidered to be so busy with the film plans. :For my part, I should think tl1at He has no plans at a)!. A soul of His position, all- knowing and all - powerful, is far from and a bove having a ny plans. -~ Mahatmas are born to spend a,w ay the balance €li thei r ~amskaras befo~e they fin a lly att:.tin Moksham, and if during the p~r'iod of ·'th~ ir life, which is their journey to the goal, they happen to g ive out teachings 'that shape the destinies of the people, j.t is the fortune of the latter J.o-,ut not. the sankalpams of the former.. Mahathmas have no sal1lwlpams becanse these lead to samskaras. The tree is th~re with its branches full of fru i [S and those th at are tall enough can reach them. The tree is impartial ; so ~s the Holy Master with His aH pervadi>ng kindnessready to bl'ossom upon all that would make themselves worthy .of it. · , He bas no, -pians and ma~es . no promr,es and a s- such no ql!llestTdn of His fulfilling or not can arise. He goes on His straight journey brightening the path v' ith His spirrtual flame, aEJd bJessed· are th ose whose darkness happ~ ns to be dispelled by the glorious li·ght.

[Sri Baoa•s message is very s irnp.Je amd dees not therefore a ppeal to· Southern Indians. My dear brother Mr. Pilgrim need not, howev er, become despondent. South . lndians. , unfortumataly, are mostly rituali s tic . As the Gita says, Yagna (as descri·bed rn its foJU.rth ch-apter), g ift and tapas (austerity)! purify the wise : but they are not essentials. But th e ordinary man considersrites and ceremoni-es essentrals and forgets the Tmth. So Lord Sri. Krishna says " One, perchance. ilil thonsands of men, strives for perfect jon : and one perchaEJee, among the blessed ones, striving thus, knows Me in re~lity." It wi·ll always be so in htl!man ewo1Ntion-l3.abaj;i directs us to. suffer for others, to· give up non-essentials,, to understand the ultimate meaning of Life car; ying aloft the banner of Love, and to realize the Truth- Oneness in multi;plicity in everyday life. Gita said S(!) in the battle field and before. Sri- Baba. s-ays so· im flesh. Will we listem to Him ~ Ed.]

Empty vessells· make the m@st soan€!..

91

SPIRITUAL BOQKS, RECEIVED

1934]

(Our d~ar brother Mr. W.

A.

Backett writes to us frorp England : Ed.)

CIRCLE EDITORIAL COMMITTEE,

50, Charing Cross S. W. I. London- England, 3rd August 1934.

To

\

THE EDITOR, 1

MEHER GA ZE TTE.

Dear Sir, Your recent announcement of · the formation of this committee by Shri Meher Baba needs slight amendment as the ·Honburary Directot Mr. Herbert' N. Davy has resigned, and two other gentlemen have been appointed by Baba in London to assist us 1in the work for His cause. ,

,

, I

t

We have bee n greatly encouraged and blessed by the presence 9f ,Baba, Nearly 40 people saw Him at thls Office on 30th June 1934, individ~aily ~r. in , family groups: And many realized then and since . ·d ivine Lo~e and an inner consciousness of · which~ previously · they were , unawftre. · As in India, so here, d iffcrence~ of class, creed;- education, and occupation and all else were forgotten in His holy a tmosphere and His 'personal presence, and ·many have ·since borne · witness to constant joy· and added strength to face life's problems.

·'-

Yo~:~rs in H,is serv ice,

w. .,

A.

;

BAC<KET_T, '

H on. Secretary .

SPIRITUAL BOOKS RECEIVED. !

1. Earthen vessels and other Poems .

These spirutal poems of- -vVinifred A~ --Pearce are very interest ing and · instructive. He sings , his songs to ' the un-known King', who is our 'Silent Master'.

The last four lines in the -poem " ;The ever-Ias·ting · joy" shows that the author is one on the Path. They are,"Thy heavenly kingdom lies us e_a ch within,; This is the Truth that triumphs ov~r ~ in.

This is the wi~dom -g lory of the Lor.d, The everlasting Joy of Christ the Word." ·

'

.,

f:Ie quotes'on page 3z our silent M~ster's saying ·:Just as your ~hadow \~ not separate from you, so God is not outside of you, but is within you .. ... ·.......

He is very near you: He is with you. c~. Seek Him withiu."

The lines in "My heart sirigs in the silence"," Thou hast filled my heart with Thy Love and it overflows in streams of song" are exceedingly beautiful.

Take the world as -it

is,.~not

as it oug·ht to be.

92

[1934

The poem "To the Silent Master " siilgs the Truth in beautiful accents.

The author is really a friend of the Master, and the Master is his Master-Friend.

The book is printed by The Leighton Printing Co., 274A, Kentish Town Road, London N.\V. 5. It should be in the hands of all spiritual aspirants.

Tearful mutterings:

By Bhrung (J. S. Solomon of Karachi). .Published by the" Maratha" Printing Press, 240, Rambaugh Road, Karachi. Pri~e 4 as.

This brochure contains the plaintive cries of a spiritual aspirant to the One Paramatman, who is the Father and Mother of the Universe. So said the Lord in the Gita (9.17"I am the Father of this Universe, the Mother. ..

I . . .") ~ The "stubborn beggar" would not leave the l.ord. He pral s for Love, for the Lord is Love. He understands the T~uth (vide his ' merciful one'), and so he is certainly not <i' sinner. He understands the sweet blessings of his Beloved. He craves for realization.

0

.

0

J

__

â&#x20AC;˘â&#x20AC;˘

_

.

_

0

0

The sentence in. "Thy Love",---" Submission to Thy will i.s my duty" reveals a very important truth. One should do his duty according to the Law o{ Evolution. That will take him to the goa.!. Patience alone will help him in this difficult task. "The fruits . of Patience "1 the auth9r , says rightly, "are always sweet and delicious". When the aspirants' love grows "as strong as the Oak that h.as resisted the hurricane of life unflinchingly", he would have the grace of the Mother.

3. Sadgun4-Mahima is the name of a booklet of 21 poems in Mahrati composed by our dear learned brother Pro. C. D. Deshmukh M.A. P-H.D., and dedicated to our 'dear Master Sri Baba. This is published by Bro. Vishnu Narayana Devarukkara, Meherabad, Ahmednagar. It will be reviewed in our next issue. Those who know Mahrati should get a copy of this imrpediately.

MEHER . ASRAMAM. Saidapet: (Madras) 1. Members of Meher League assemble here at 8 A.M. on the 1st Sunday of every month and spend about an hour in prayer and meditation.

2. On account of the illness of the Editor the Bhagavat Gita Class could not be h~ld in Bro. Vadivelu Mudaliar's house in G~oge Town, Madras. It will be resumed this month. (October).

3. Earnest spiritual aspirants may.go. to the Asi:amam: at any time and meditate in that quiet place.

While there's life there's hope.

1934]

THE HARIJAN PAGE

93

THE HARIJAN PAGE .. " If the Ezhavas wanted to be self-respecting, honourable men, they should forthwith denounce Hinduism and stand as an independent community outside the Hindu fold "thus said Mr. V. K. Velayudhan B.A., R.L., of Alleppey Bar, in the course of his presidential address, presiding over the annual session of the S:N.D:P. branch (S.N.D.P. Yogam is the accredited central organisation of the Ezhavas, which has more than 80,000 members now) at Madathikaraima near Ochira, a few miles from Alleppey.

The complaint was this. Most of their disadvar.tages were the result of the Ezhavas having embraced Hinduism. Within Hinduism their position was only that of the untouchables. Even His Holiness the late Sree Narayana Guru Swami could not rise above the level of an untouchable. The community should therefore denounce Hinduism forthwith and stand as an independent community.

It is true that Ezhavas are ill-treated by Hindus called ' Sanatanists '.

Entry into some of •he pub] ic roads is denied to them. They are not allowed to enjoy even the elementary rights of citizenship. The Hindus who are r.eEporlsible for this state of affairs are not really Hindus. But to denounce Hinduism for this reason is not · fair. We Hindus are ready to em brace the Ezhavas as our brothers. Oneness is of the Paramatman. Multiplicity is of the devil. Thinking people should try to unite all, and should not sow seeds of disunion. All true Hindus will support Mr. V. K. Velayudhan in his heroic effort to uplift our brothers, the Ezhavas. We request him not to denounce Hinduism, which is the true religi· n of our Rishis as revealed in the Vedas and Upanishads. .

THE LADIES' PAGE . .Lakshmi N. l\'lenon M.A. L.T., L.L.B. of Lucknow makes some very important observations on 'Women's education'. A lady is the best judge of women's cause. We rrien should give a patient hearing to what women say about themselves on such an important subject as education.

It is absurd to say that the curriculum of studies for a girl should be such as would enable her to make the home happy for her husband. This is purely a selfish proposition. Mrs. Lakshmi in retort truly says " And I daresay that even now there are many husbands who are better employed in the home, if only they would release their wives and mothers for public and professional work". She clearly explains the ideal of education for both boys and girls.

She says,-" But in a larger and deeper sense, education is more than the adjustment and the teaching of adjustment to a changing society. An educational system must indirectly be a critique of social dynamics, a 'deliberate Be

reasqnai;>l~,

and ,you will _be happy.

94

[1934

THE MEHER .G AZETTE

disturbance of the placid pathetic contentment' with- things as they are, and as they are shaping too. Its aim should be above all the creation of the free intelligence which. ever qu~stions a~d rec6nstructs' 'society and its ideals. And this ~ho~ld be as m~ch tr~e of girl~ as of boys. ·· · An educational ~ystem based on the above ideal will give to every grown up girl the freedom to choose the kind of life she wants; 'if it be home-making, there will 1-,e facilities for that; but if it is an independent career that she desires, it will encourage her to choose it, leaving home-making to others".

This is what Dr. Annie Besant said. She wrote,--'' You find in ancient India that there existed a class of women who did. not enter into the marriage relation. They were called by the specific name of Brahmavadinis, teachers of ·' the Veda.

•

>

I

As long as compulsory motherhood is to remain a part of Hindu life, no system of education devised by the senseless man for women will be of any use.

The best for man must be also the best for. women. Let us all~en .and women- devise a system of education which :will be useful for , Brahmava.d inis, and anot,her for others who wish to enter,. the .n1arri.age state. Let the c1;oi~e b~ , the girl's. As . Mrs . .Lakshmi N. Menon rightly says, "the girl given this freedom will have the satisfaction of {laving freely chosen her vocation".

THE

CHILDREN~S

·PAGE.

Reuter ·~ires thus : " Drink milk and become a Cabinet ' M inist~r " w~s the gist of the· addi-ess ' delivered by Mr. ' '\VaJter Elliot, " Minister of Ag'riculhire; inaugurating at the Kensington Boys' School thr:: National Milk Scheme which ' will provide all children one-third pint daily for half a penny.

Mr. Elliot sipped three bottles through a straw, declaring" Milk puts beef in you". He is 6 feet tall and weighs 15 stones.

The Board of Education and the Milk Marketing Board have combined to provide ~ million . sterling to feed chiidren and dispose of over 100 miliion gallons of mfik, which will otherwise hecome surplus stock. ' ' This shows how much interest Cabinet Ministers take in the well-being of the future citizens of England. Has any Minister in India spent at least a minute's: thought on such ' a vital'm'atter as' this·r When o~r Ministers are asked to supply a midday' meal for the . depressed~class' boys of a ' school, in the'iu:ime of our paternal Governm.e nt they ' unhesitatingly say -•' The Goven1ment h~s no money"!! i '

...

May I invite the attention of our Municipal Councillors to thrs important· matter and request them to do something towards the well-being of the chtldren who study in municipal schools. We should approach the • Government and request it to .fo!.low the example of the British Government. , Mere

verbiage~ is nat

worth a ·carrat!

1934]

95

ME HER LEJ\G UE ·

MEHER LEAGUE. When His Holiness Sri Sadguru Meher Babaji gracea Saida.pet-with His Presence the following resolutions, among others, were passe'd i'n His immediate presenc ~:-

i. That a League called " Meher League,; be formed with the object of promoting Uni versal Brotherhood. ii. That all persons, who are aged 15 and above might become members of the League. ' iii. That the only condition for becoming a member is that he or she should undertake in writing to promote Universal Brotherhood in thought, word and deed. iv. That the League should spread the message of our Divine Lord Meher •.

Babaji viz., Universal Brotherh-ood.

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

.

M. Vadivelu Mudaliar.

President: C.V. Sam path Aiyangar, Vice-President: ,; '

Treasurer: C. V. Ramanujacharlu.

Secretaries : Sister V. T. Lakshmi M.A. L .T., M.R.A.S. K. S. Srinivasan.

(N.B.--Those who wish to join Meher League may apply to) :-C. V. Sampath Aiyangar, 66, 3rd Cross Roa-d,. Sankarapuram, Bangalore City, or V. T . Lakshmi, M.A., L.T., M.R.A.s. (~me add r.e~s as above).

MEMBERS OF 'MEHER LEAGUE'.

BIWTHERS.

305.

306.

307.

308.

309 .

E. W. Cox M.D. S. V. Rathnasabapathy.

P. M. Srinivasachari.

P. Nataraja Mudahar.

Narayana Swaroop.

SISTER.

310. Mrs. Martha Kruberg.

BROTHERS.

311. Ananda Ganapat Rao· Shi:rali.

312. Ramaji H.evji Kambre.

Anxiety

paraly~s - actiTVity.

_

THE' MEHER GAZETTE

96

[1934

BROTHERS.

•

313.

314.

315.

316.

317.

318. .319.

Sar<;lar Sewasingh.

N. S. Varadarajan.

M. T. Sundaramurthi.

C. R. Doraiswamy Mudaliar.

T. R. Parthasarathy.

C. M. Doraiswamy Mudaliar.

P. V. Gopina:th.

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

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