MEHER BABA JOURNAL Volume 1, No.6 April 1939

A Monthly Publication of the “Meher Editorial Committee”

An Avatar Meher Baba Trust eBook July 2011

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Source and short publication history: The Meher Baba Journal, a monthly magazine, was published from 1938 to 1942. This eBook reproduces the original edition of the Meher Baba Journal published by the “Meher Editorial Committee” (Meherabad, Ahmednagar, India).

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Contents

SHRI MEHER BABA ON THE REMOVAL OF SANSKARAS (PART I) 1

THE VAISHNAVITE SAINTS C. V. Sampath Aiyangar 16 OF SOUTHERN INDIA AND THEIR HAGIOLOGY SHRI MEHER BABA’S TOUR Princess Norina Matchabelli 20 OF NINE DAYS THROUGH CENTRAL INDIA MANZIL-E-MEEM Abdul Kareem Abdulla 26 AN EXPERIENCE Walter Mertens 31 QUESTION BABA ANSWERS Dr. Abdul Ghani Munsiff 32 SHRI MEHER BABA’S TEACH- Dr. C. D. Deshmukh 34 ING AS THE KERNEL OF UPANISHADIC WISDOM SUFI THOUGHTS Dr. Abdul Ghani Munsiff 38 INTERVIEW C. B. Purdom 39 IMPRESSIONS Will Backett 43 HAZRAT BABA TAJUDDIN Dr. Abdul Ghani Munsiff 46 OF NAGPUR NOTES FROM MY DIARY F. H. Dadachanji 55

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"I have come not to teach but to awaken" —SHRI MEHER BABA

SHRI MEHER BABA

MEHER BABA JOURNAL

VOL. 1 APRIL 1939 NO. 6

Shri Meher Baba on The Removal of Sanskaras (Part I) THE CESSATION OF SANSKARAS: THEIR WEARING OUT AND UNWINDING

Human beings do not have self-illumination, because their consciousness is shrouded in sanskaras or the accumulated imprints of past experience. In them the SANSKARAS will-to-be-conscious with which PREVENT SELF- evolution started has succeeded in ILLUMINATION creating consciousness. But it does not arrive at the knowledge of the Oversoul, because the individual soul is impelled to use consciousness for experiencing sanskaras instead of utilising it for experiencing its own true nature as the Oversoul. The experiencing of sanskaras keeps it confined to the illusion of being a finite body trying to adjust itself in the world of things and persons. The individual souls are like the drops in the ocean. Just as each drop in the ocean is fundamentally identical with the ocean, the soul which is individualised due to bhas or illusion is still the

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Oversoul, and does not really become separate from the Oversoul. And yet the THE PROBLEM OF SECURING envelop of sanskaras in which consciousness is covered pre- RELEASE FROM SANSKARAS vents it from having self- illumination and keeps it within the domain of maya or duality. In order that the soul should consciously realize its identity with the Oversoul, it is necessary that consciousness should be retained and that sanskaras should be entirely removed. The sanskaras which are contributory to the evolution of consciousness themselves become impediments to its efficacy in illuminating the nature of the Over-soul. Henceforth the problem with which the will-to-be-conscious is confronted is not that of evolving consciousness but that of releasing it from sanskaras. The release from sanskaras takes place in the following five ways:— (1) The cessation of new sanskaras.

FIVE WAYS OF This consists in putting an end to SECURING RE- the ever-renewing activity of LEASE FROM creating fresh sanskaras. If the SANSKARAS formation of sanskaras is com- pared to the winding of a string round a stick, this step amounts to the stopping of the further winding of the string. (2) The wearing out of old sanskaras. If sanskaras are withheld from expressing them- selves in action and experience, they are gradually worn out. In the analogy of the string, this

THE REMOVAL OF SANSKARAS 3 process is comparable to the wearing out of the string at the place where it is. (3) The unwinding of past sanskaras. This process consists in annulling past sanskaras by mentally reversing the process which leads to their formation. To develop the analogy of the string, it is like the unwinding of the string. (4) The dispersion and exhaustion of some sans- karas. If the psychic energy which is locked up in sanskaras is sublimated and diverted to other channels, they get dispersed and heaved and have a tendency to disappear. (5) The wiping out of sanskaras. This consists in completely annihilating sanskaras. In the analogy of the string, this is comparable to the cutting of the string by means of a pair of scissors. The final wiping out of sanskaras can be effected only by the grace of a Perfect Master. It should be carefully noted that many of the concrete methods of undoing sanskaras are found to be effective in more than one way, and the five ways mentioned above are not meant to classify these methods into sharply distinguished types. They rather represent the different principles characterising the psychic processes which take place while sanskaras are being removed. For the

4 MEHER BABA JOURNAL past sanskaras). The methods which predominantly illustrate the last two principles (viz., the dispersion and sublimation of sanskaras and the wiping out of sanskaras) will be explained in the next article. If the mind is to be freed from the bondage of ever-accumulating sanskaras, it is necessary that there should be an end to the creation of new sans- RENUNCIA- karas. Fresh multiplication of sans- TION karas can be stopped through renun- ciation. Renunciation may be external or internal. External or physical renunciation consists in giving up everything to which the mind is attached, viz., home, parents, wife, children, friends, wealth, comforts and gross enjoyments. Internal or mental renunciation consists in giving up all crav- ings, particularly the craving for sensual objects. Though external renunciation in itself is not necessarily accompanied by internal renunciation, it often paves a way for internal renunciation. Spiritual freedom consists in internal renunciation and not in external renunciation; but external renunciation is a great aid in achieving internal renunciation. The person who renounces his possessions disconnects himself from everything

THE REMOVAL OF SANSKARAS 5 renouncing of everything he also renounces his past bindings. The old sanskaras connected with his pos- sessions get detached from his mind, and since they are withheld from expressing themselves, they get worn out. For most persons, external renunciation creates a favourable atmosphere for the wearing out of sans- karas. A man who possesses gold and power is ex- posed to a life of indulgence and extravagance. His circumstances are more favourable for temptations. Man is mostly what he becomes by being chopped, chisled, and shaped by the sculptor of environment. Whether or not he can surmount his surroundings depends upon his strength of character. If he is strong he remains free in his thought and action, even in the midst of action and reaction with his environment. If he is weak he succumbs to its influence. Even if he is strong he is likely to be swept off his feet by a powerful wave of collective mode of life and thought. It is difficult to withstand the onslaught of a current of ideas and avoid falling a prey to the circum- stances. If he resists the circumstances he is likely to be carried away by some wild wave of collective passion and get caught up in modes of thought which he is unable to renounce. But, though it is difficult to resist and overcome the influence and surroundings, it is easier to escape from them. Many persons would live a chaste and a straightforward life if they are not surrounded by luxuries and temptations. The renun- ciation of all superfluous things helps the wearing

6 MEHER BABA JOURNAL out of sanskaras, and is, therefore, contributory to the life of freedom. The two important forms of external renunciation which have special spiritual value are (1) solitude SOLITUDE AND and (2) fasting. Withdrawal of FASTING oneself from the storm and stress of the multifarious worl- dly activities and occasional retirement into solitude are valuable for wearing out the sanskaras connected with the gregarious instinct. But this is not to be looked upon as a goal in itself. Like solitude fasting has also great spiritual value. Eating is satisfaction: fasting is denial. Fasting is physical when food is not taken in spite of the craving for the enjoyment of eating; and it is mental when food is taken not for its delights and attachment but merely for the survival of the body. External fasting consists in avoiding direct contact with food in order to achieve mental fasting. Food is a direct necessity of life, and its continued denial is bound to be disastrous to health. Therefore external fasting should be periodical and only for a short time. It has to be continued till there is complete victory over the craving for food. By bringing into action all the vital and psychic forces to withstand the craving for food, it is possible to free the mind from attachment

THE REMOVAL OF SANSKARAS 7

assertion. In the same way, it should not be carried to the extreme until the body is reduced to its limits. Self-mortification through prolonged fasting does not necessarily promote freedom from the craving for food. On the contrary it is likely to invite a sub- sequent reaction to a life of extravagant indulgence in food. If, however, external fasting is undertaken in moderation and for spiritual purposes, it facilitates the achievement of internal fasting; and when external and internal fasting are whole-hearted and faithful, they bring about the unwinding of the sanskaras connected with the craving for food. The unwinding of many other sanskaras can be brought about through penance. This consists in augmenting and expressing the feeling of remorse which a man feels after realizing that he has done some wrong act. Repentance consists in mentally reviving the wrongs with severe self-condemnation. It is facili- tated by availing oneself of the different circums- PENANCE tances and situations which stir up the penance, or by remaining vulnerable during periods of emotional outbursts, or by deliberate efforts to recall the past incidents with a bleeding heart and acute disapproval. Such penance unwinds the sanskaras which are responsible for the action. Self-condemnation accompanied by deep feeling can

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time or other he is bound to have the reaction of self- killing remorse and experience the pricks of con- science. If, at this time, he vividly realizes the evil for which he was responsible, the intensity of emotional awareness by which it is accompanied consumes the tendencies for which he stands self- condemned. Self-condemnation sometimes expresses itself through different forms of self-mortification. Some saints even inflict wounds on their body when they are in a mood of penitence. But such drastic expres- sion of remorse must be discouraged as a general usage. Some Hindu aspirants try to cultivate humility by making it a rule to fall at the feet of every one whom they meet. To a man of strong will and stable character penance can bring the desired good effect through self-humiliation which unwinds and eradicates the different sanskaras connected with good and bad actions. Others who might be feeble in their will power also derive benefit from penance if they are under sympathetic and loving direction. When penance is carefully nourished and practised, it inevitably results in the psychic revocation of un- desirable modes of thought and conduct and makes a man amenable to a life of purity and service. It should, however, be carefully noted that there is always in penance the danger that the mind might dwell too long upon the wrongs done, and thus develop the morbid habit of wailing and weeping over petty things.

THE REMOVAL OF SANSKARAS 9

and, is in no way, helpful for the wearing out or the unwinding of sanskaras. Penance should not be like everyday repentance which follows everyday weak- nesses. It should not become a tedious and sterile habit of immoderate and gloomy pondering over one's own failings. Sincere penance does not consist in perpetuating grief for the wrongs but in resolving to avoid in future those deeds which call forth remorse. If it leads to lack of self-respect or self-confidence, it has not served its true purpose which is merely to render impossible the repetition of certain types of actions. The wearing out and the unwinding of sanskaras can also be effected by denying to desires their expression and fulfilment. People differ in their capa- WITHHOLDING city and aptitude for rejecting DESIRES FROM desires. Those in whom desires FULFILMENT arise with great impulsive vel- ocity are unable to curb them at their source. But they can refrain from seeking their fulfilment through action. Even if a man has no control over the surging of desires, he can prevent them from being translated into action. Rejection of desires by controlling actions avoids the possibility of sowing seeds of future desires. On the other hand, if a man translates his desires into action, he may spend up and exhaust some impressions; but he is creating fresh impressions during the very process of fulfilling the desires, and is thus sowing seeds for future desires which, in their turn, are bound to demand their own

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satisfaction. The process of spending up or exhaust- ing impressions through expression and fulfilment does not in itself contribute towards securing release from sanskaras. When desires arise and their release into action is barred, there is plenty of opportunity for spontaneous cogitation of these desires; and this cogitation results in the wearing out of the corresponding sanskaras. It should, however, be noted that such spontaneous cogitation does not bring about the desired result if it takes the form of mental indulgence in the desires. When there is a deliberate and wanton attempt to welcome and harbour the desires in the mind, such cogitation will not only have no spiritual value but may itself be responsible for creating subtle sanskaras. Mental cogitation should not be accom- panied by any conscious sanction for the desires which arise in consciousness; and there should not be any effort to perpetuate the memory of these desires. When desires are denied their expression and fulfilment in action and are allowed to pass through the intensity of the fire of cogitative consciousness which does not sanction them, the seeds of these desires get consumed. The rejection of desires and the inhibition of physical response in time effect an automatic and natural negation of the past sanskaras. Rejection of desires is a preperaton for desireless- ness or the state of non-wanting which alone can bring about true freedom. Wanting is necessarily binding whether it is fulfilled or not. When it is

THE REMOVAL OF SANSKARAS 11

fulfilled, it leads to further wanting, and thus perpetu- DESIRELESSNESS ates the bondage of the spirit; and when it is unfulfilled, it leads to disappointment and suffering which, through their sanskaras, fetter the freedom of the spirit in their own way. There is no end to wanting because the external and internal stimuli of the mind are constantly alluring it into a state of wanting or disliking (which is another form of wanting) something. The external stimuli are the sensations of sight, hearing, smell, taste and touch; and the internal stimuli are those that arise in the mind-stuff of man from the memories of the present life and the totality of sanskaras gathered by consciousness during the evolutionary period and human lives. When the mind is trained to remain unmoved and balanced in the presence of all external and internal stimuli, it arrives at the state of non-wanting; and by not wanting anything (except the Absolute Reality which is beyond the opposites of stimuli) it is possible to unwind the sanskaras of wanting. Wanting is a state of disturbed equilibrium of THE POISE OF mind; and non-wanting is a NON-WANTING state of stable poise. The poise IMPLIES THE of non-wanting can only be FACING OF maintained by an unceasing STIMULI BY disentanglement from all stim- "NETI, NETI" uli, whether pleasant or painful, agreeable or disagreeable. In order to remain unmoved by the joys and sorrows of this world, the mind must lie completely detached from the

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external and internal stimuli. Though the mind is constantly fortifying itself through its own con- structive suggestions, there is always the chance of these outposts of defence being washed away by some sudden and unexpected wave arising in the ocean of natural and mental environment. When this happens, you may for the time feel completely lost, but the attitude of non-attachment can keep you safe. This attitude consists in the application of the principle of 'Neti', 'Neti', 'Not-this', 'Not-this'. It implies constant effort to maintain watchful detach- ment in relation to the alluring opposites of limited experience. It is not possible to deny only the disagreeable stimuli and remain inwardly attached to the agreeable stimuli. If the mind is to remain unmoved by the onslaughts of the opposites, it cannot continue to be attached to the expression of affection and be influenced by them. The equipoise consists in meeting both the alternatives with complete detach- ment. The 'yes','yes' meaning of the positive sanskaras can only be annulled through the negative assertion of 'no', 'no'. This negative element is necessarily pre- THE LIMIT OF sent in all the aspects of THE NEGATIVE asceticism, as expressed ELEMENT IN THE through renunciation, soli- DIFFERENT FORMS tude, fasting, penance, OF ASCETICISM withholding desires from fulfillment and non-want- ing. The happy blending of all these methods and attitudes (which have been individually explained in this article) create a healthy form of asceticism in which there is no toil or exertion

THE REMOVAL OF SANSKARAS 13 but to ensure all this, the negative element in them must come naturally without giving rise to any perversions or further limitations. It is no use trying to coerce the mind to a life of asceticism. Any forcible adjustment of life on ascetic lines is likely to stunt the growth of some good qualities. When the healthy qualities of human nature are allowed to develop naturally and slowly, they unfold the knowledge of relative values, and thereby pave a way for a spontaneous life of asceticism. But any attempt to force or hasten the mind towards an ascetic life is likely to invite reaction. The process of being freed from some attachments is often accompanied by the process of forming some other new attachments. The grossest form of attach- ment is that which is directed towards the world of objects. But when the mind is being detached from the world of objects, it has a tendency to arrive at some finer attachments of a subjective kind. After the mind has succeeded in cultivating a certain degree of detachment, it might easily develop that subtle form of egoism which expresses itself through aloofness and a superior air. Detachment should not be allowed to form any nucleus for the ego to fasten itself on; and at the same time it should not be an expression of one's inability to cope with the storm and stress of worldly life. The things that condition pure and infinite being should be given up from the attitude of the immense strength which is born of purity and enlightenment and not from a sense

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of helplessness in the face of strife and struggle. Further, true detachment does not consist in clinging to the mere formula of 'Neti', 'Neti' which sometimes becomes an obsession of the mind without any deep- felt longing for enlightenment. Such interest in the mere formula of negation often exists side by side with an inward dwelling on the temptations. Detach- ment can be integral and whole-hearted only when it becomes a part and parcel of one's nature. The negative assertion of 'no', 'no' is the only way of unwinding the positive sanskaras gathered through evolution and human lives. But though this process THE NEGATIVE does destroy the positive SANSKARAS MUST sanskaras, it results in the ALSO DISAPPEAR formation of the negative BEFORE EN- sanskaras which, in their LIGHTENMENT own way, condition the mind and create a new problem. The assertion of 'no', 'no' has to be sufficiently powerful to effect the eradication of all the physical, subtle and mental sanskaras; but after it has served its purpose, it has to be ultimately abandoned. The finality of spiritual experience does not consist of a bare negation. To bring it under a negative formula is to limit it by means of an intellectual concept. The negative formula has to be used by the mind to decondition itself, but it must be renounced before the ultimate goal of life can be attained. Thought has to be made use of in order to overcome the limitations set up by its own movement; but, when this is done, it has to be itself given up. This

THE REMOVAL OF SANSKARAS 15

amounts to the process of going beyond the mind; and it becomes possible through non-identification with the mind or its desires. To look upon the body as well as all thoughts and lower impulses objectively is to get established in blissful detachment and to negate all the sanskaras. This means freeing the soul from its self-imposed illusions like 'I am the body', 'I am the mind' or 'I am desire' and gaining ground towards the enlightened state of 'I am God,' 'Anel Haque', or 'Aham Brahmasmi'.

(To be continued)

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The Vaishnavite Saints of Southern India and their Hagiology*

THE LIFE OF SAINT ANDAL BY C. V. SAMPATH AIYANGAR

Of the twelve canonized ments, and thereby keep them Saints of the Southern Vaish- happy. Those who seek great navite Church there is the one prosperity and happiness blessed woman Saint—Saint should never inflict pain on Andal. women." It is a prevailing notion in 3 "Where women are hon- the West that women in India oured, in that family great men have been treated worse than are born; but where they are chattels, and that our sacred not honoured, there all acts are books sanction it. It is far from fruitless—where women pass truth. The great law-giver their days in misery and sorrow Manu has laid down in his because of the misdeeds such wonderful code that women as adultery of their husbands, should be respected. He says: that family soon entirely 1 "If the husband does not perishes, but where they are please his wife, she being happy because of the good unhappy, the whole family is conduct of their husbands, the unhappy and miserable; but if family continually prospers." the wife be quite contented The Upanishads say that the with her husband, the whole mother is a goddess. In the family enjoys felicity." Sanskrit literature and all ver- 2 "Let women be always res- naculars that follow it, the pected (pujya) by their fathers name of the woman always and brothers, by their husbands comes before the man. It is and the brothers of their hus- Mata-Pita (mother-father), Sit bands; in other words, they a-Ram. (Sita is the wife and should speak sweetly to them Ram is the husband. To say and provide them with good Ram-Sita is wrong.) This cer- food, nice clothes and orna- tainly proves beyond all

______*Continued from February 1939 issue.

THE VAISHNAVITE SAINTS OF SOUTHERN INDIA 17

doubt that our forefathers held The child was named "Goda". women in great veneration. This slender-waisted and fasci- The life of Saint Andal is a nating child was certainly a most glorious one. Her birth is divine one. shrouded in mystery. Peri- Saint Vishnu-Chittar used to Azhvar Chittar or Vishnu, our prepare daily beautiful wreaths second Saint, who lived in Shri of flowers and offer them to Villiputtur, had a flower the idol Vata-patra-Sayin garden. (This town is in (name of the God). In the Tinnevelly District, Southern absence of the father the child India. It was a portion of the Goda used to wear the wreaths old Pandyan Kingdom.) This intended for the Lord, and Saint grew the sacred tulasi, placing herself before a mirror and offered it to God Al- used to admire her own beauty. mighty. One day he was dig- One day she was caught red- ging in his garden, when, to his handed, while she was wearing great surprise, he found a the wreath, and the father beautiful child, just as King threw it away as unfit to be Janaka found Sita (vide the used by the Lord. It is said that great epic Valmiki Ramayana). the Lord appeared in his dream We also find such a story in and said that He would have Homer's Iliad about Erectheus. only the wreaths worn by his "Great Erectheus swayed, daughter, and that they were That owed his nurture to not desecrated but consecrated the blue-eyed maid. by her use. Our Saint rose in But from the teeming fur- astonishment and carried to the row took his birth, temple, from that date forward, The mighty offspring of only wreaths worn by his the foodful earth." daughter whom he considered The Saint took the holy as the Goddess Lakshmi. From child ad brought her up with that day Andal was called Sudik-Kodutha Nachiyar mean- much cae and affection. It is ing the queen that wore and said that she was born in Kali gave garlands. 97, Nala year, Adi month, We now understand what is Purva-palguni asterism. This meant by Motherhood of God was aout 5000 years ago. and Fatherhood of God.

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One great bhakta said, refer- clearly explained in his own " ring to God, As Father, He is inimitable way by the late Yogi the Judge; as Mother, He is the Partha-sarathy Aiyangar thus: " Forgiver. In the Bhagavad- "The Universal Mother Lak- gita, Lord Shri Krishna calls shmi, the Shakti or the personal Himself Mother. B. B. Nagar- energy of Vishnu (the latter kar, in his speech delivered in identified with Supreme Deity) the Chicago Parliament of is Lady and Goddess of the Religions, explained clearly worlds, and the mediatrix this aspect of the question thus: between God and the soul. She "The first ideal of the Brahma Samaj is the ideal of the checks sin and stirs up Divine Motherhood of God The world Mercy and Love for sinners. In has yet to understand and real- her incarnation as Sita, the ize, as it never has in the past, bride of Ram, she is especially the tender and loving relation- to be venerated as our Lady of ship that exists between man- Grace and Mercy. She is the kind and their supreme Univer- Beloved of the Lord Incarnate sal Divine Mother. O! what a in Ram. She converts the soul world of thought and feeling is by her Mercy and the Lord by centred in that one mono- her Beauty." The same idea is syllable word `Ma' (Mother)... put in terse words by F. R. de Words cannot des-cribe, hearts Sales: "Strength (Father) is cannot conceive of the tender tempered by sweetness (Moth- and self-sacri-ficing love of a er) and sweetness is supported human mother. Of all human by strength. One stimulates and relations, that of the mother to the other persuades." her children is the most sacred The Mother (Lakshmi called and elevating relation, and yet Shri) resides in the bosom of our frail and fickle human the Lord, like Christ the son, in mother is nothing in compari- His bosom (John 1. 18). Sage son with the Divine Mother of the entire humanity who is the Lokacharya described Lakshmi primal source of all Love, all who represents the Motherhood Mercy and all Purity." This aspect of the Lord thus: "She is beautiful spiritual aspect was like the Mother

THE VAISHNAVITE SAINTS OF SOUTHERN INDIA 19

who could not leave the cradle her Lord; she consecrated her- of the children on the one side, self to His service. The Father- nor the bed of the Lord on the hood of God becomes complete other side." This means that she only with His Motherhood. St. comforts the souls on the one Andal would wed Him whom hand, and pleads for them with she described thus: — the Lord on the other. "Judge ye, the beauteous St. Andal was the incarna- locks and looks tion of Lakshmi herself. The And fruit-red lips, my Lord could not be without her, Rang-Nectars." and she could not be without —The Ranganatha Swami of Him. She came here to redeem Shrirangham (on the river Kav- the world. It is only Love— eri in Trichinopally District.) It love that of a mother—that can is said that Vishnu-Chittar had redeem the world. It was why a vision divine, when the Lord it was said that St. Andal's agreed to wed his daughter. power of salvation exceeded Azhvar became delighted, and that of the Lord. took his holy daughter to Shri- St. Andal became God— rangham. There she became Love-sick; she was pining to one with her Lord, the God. wed the Lord. St. Peri Azhwar The father was directed to go was in a fix. He did not know to his own town, Shri Villi- who, among the mortals, was puttur, and do the Lord's work. fit to be her husband. He was Such is the story of the won- like Janaka. derful incarnation of St. Andal. "The father knowing how "Hail Goda sweet; for all I came, immortal time No daughter of a mortal Be blessed thou, who roused dame, of yore In all the regions failed to In melting strains—the see Vedas' deeper sense, A bridegroom meet to match with me." That soul of ours, for He broached the subject to Him and His her, his darling daughter. She For ever are—a lovely would not wed any man but wreath of lays,

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Which when He woke— Did chain him fast Shri Krishna sweet in links of gold." From beauteous sleep ' OM: Blessed be St. Andal. on Nila s breasted slopes,

(To be continued)

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Shri Meher Baba's Tour OF NINE DAYS THROUGH CENTRAL INDIA* BY PRINCESS NORINA MATCHEBELLI

The last interview this mor- with open heart I will reveal ning before luncheon was with myself." a Punjabi gentleman who had The man speaks, "I am the arrived, and had travelled a ordinary man with mental tri- thousand miles to meet Baba. bulations, slave of my own When the aspirant gives evi- moods and my conflicting dent sign of the sincerity in desires. My unsettled mind longing for the realization of gives me no peace. I have tried Truth, Baba at once makes meditation and concentration, Himself available. Baba was but I have not found in it unusually pleased to see this peace. I have a wife, children, man. He was one of the rare good service and a happy and unusual types that have home, but I am ready to resign been labouring their way on to my life and my possessions to the spiritual path through years surrender to God. Will you and years of strife and study. guide me? My coming here To the man who seeks a direct was not a sacrifice, it was the way with open heart, Baba fulfilment of my longing. You says: "To those who meet me are God-man. Do help me." Baba

______* Continued from March 1959 issue.

SHRI MEHER BABA'S TOUR 21

took in another life. He listens through Your Grace my life patiently to the outbreak of that will be fulfilled." weary heart and said: "All At 3 p. m. Baba gives signal right. You have seen many to be ready for the afternoon teachers, you have read many visits. This time we are driving books—now that you have through the Hindu quarters, seen me, try to read me and and stop at the house of a you will realize your object. wealthy merchant, a beautiful Follow my advice. For two old home decorated with col- days, beginning tomorrow, you oured stucco. In the centre of shall not eat, nor drink, nor the garden stands a huge speak. After that you shall Banyan tree, the atmosphere is receive certain instructions, filled with perfume of scented and these you will carry out herbs and the intense odour of faithfully. You will find out small pink roses from which that by fasting, not speaking the famous rose water is and carrying out my instruc- drawn. The loyal host stands at tions, you will derive the the door, putting the customary benefit of an inner experience that you have been longing for. garland over Baba's head, pros- There is nothing to be drawn trating his body flat on the from the outside, everything is ground, passing his forehead there—in your self already. I on His holy feet. The reception am in your heart. The only is unusually solemn and silent. thing needed is the opening of The host, with a few of his your heart, and that I will do. If men friends, no woman being you follow my instructions present, sits in a circle around implicitly, you will see the the August Visitor. A servant Reality. You will see the passes a huge silver dish, filled Reality right in front of you, with dried nuts, to Baba and to and you will become con- all present. The breath-taking vinced of its existence beyond stillness is lasting for a few the shadow of doubt." Like a minutes...Baba's work is done child the man had to repeat ...He rises from His seat giving every word Baba had said to sign to all to leave. Later when him. The man ended by saying, I ask Baba why that man per- "I now know my Master, formed a reception for Him in

22 MEHER BABA JOURNAL

such an unusual manner, Baba Truth—and that through living answers in a very general and experience—and for that I " matter-of-fact way: The man give my blessings." The Perfect is seriously ill—I went there to Statement is deeply felt by all " help him. present, as a reverent stillness Our next stop is at the little follows. Baba takes leave in cottage of the Theosophical simple cordial manner. Society. We enter the main We return to the home room which is almost barren which has become a house of except for the rugs and mat- worship. Baba has difficulty to tresses with a few cushions find His way through the laid on the floor. A group of pulling and crushing crowd women are standing to the that is filling the garden and right end of the room, and a barring the doorway. On this group of men to the left. Baba's day seven thousand people coach is placed in the centre. passed. There stands the same The reception is very formal. A pleading martyr of everyday, very old gentleman, with an holding high with his worship unusually white and long beard ' ' and very white long hair the vision , that through the falling over his shoulders, inti- holy meeting had become a mated to one woman to speak. deeper reality. But, this time, A nice woman, sort of a middle the few moments of commu- class type of mother, with the nion allowed to them, meant independent free manners of a farewell. He embraces them, suffragette, and who, no doubt, He holds warm their hearts, He was active also in the National caresses their faces, He Cause, but no doubt a sincere pinches their cheeks, He looks seeker for Truth, delivers a deep into their eyes. To some regular speech. Her inspired He hands a gift. He takes a words which, unfortunately, I handkerchief out of my pocket, could not understand as spoken holds it for a few seconds in in Marathi, led up to the very His hands, and passes it on to wonderful statement which someone. He takes a child on Baba made on board in Eng- His lap. He makes no dis- lish: "We must long, and long course—He gives no advice— more to finally realize the but loves with that love that no

SHRI MEHER BABA'S TOUR 23

man can. Baba's suffering to the hands of those who were to leave behind these helpless receive His blessing. We could children is visible. Suffering is hardly recognize any, as the visible in His beautiful face station was very dimly lighted. when He takes on to Himself Baba quickly disposes of His their burdens. men body-guards to one side, The last Feast in Commu- and stretches out on the bench nion in Love with the Great on the opposite side, for the Giver, before departing, was night's rest, disappear-ing held in His little room. Again completely under one of the the dear ones of the family new blankets given in Nagpur, including J.., the great loving without giving any sign heart, our small group and the apparently of sleep, but really three young women, gather for to do the work in the spheres the last prayer—the Arti—in unknown to us. By five o'clock His august presence. the next morning He is up At 7-30 p. m. we leave the again. house. The crowd that fol- The day is languorously ris- lowed to the station is wond- ing in pale grey, faintly dis- erful in its demonstration of closing the landscape which, at Love, in pain of separation. All that early hour, appears similar are there, all those I have to the landscapes all over the described and many more. world. I see in it the Russian When Baba departs, He only Steppes, the barren curves of apparently leaves, as He makes the melancholy hills of Assisi Himself inwardly alive and dry and indescribably holy, ever present. "Shri Sadguru here and there some less Meher Baba Maharaj ki jai": comfortable habitation still the echo of these words surrounded by some wild follows the train which disap- blooming hedge. On the de- pears into the night. serted roads we see the eter- At other stations more nally wandering tribe of souls people arrive who have been longing for God, marching on informed hurriedly about Baba these holy roads that we call passing the station at a given dusty and bumpy; but through hour. Baba's luminous hand these bumps and holes the reaches out of the window into intrepid wanderer

24 MEHER BABA JOURNAL

in search of Truth has laboured way the two younger children into the Indian soil since time were taken ill and later died; immemorial, creating unique nevertheless the man undaunt- atmosphere of India that can in ed crawled on. Soon his knees no way be compared with any began to develop a fatal di- atmosphere in any part of the sease, but even that does not world. I here wish to insert a weaken his courage. He stands touching story I read in the the untold tortures to the very "Times of India". It is indeed end. And eventually when he the picture idealizing the reached the hospital, both his martyrdom of the heroic pil- sons had died. grim searching for God— This tragedy of a soul in labouring his Golgotha through search for God, because of the the bumpy and dusty roads of simplicity of its facts, is too India: great to need any commentary. There was a Hindu, no When we told about this man doubt, one of those who are to Baba, He answered: "Good predestined to become saints. —this will help the man to His two grown-up sons were advance on the spiritual Path." taken ill with a dangerous In a few hours we will have tropical disease, and were in a reached the end of our nine hospital eighty miles away days journey. It is 7 a. m. We from their father's home. The arrive at the station called father in distress calls on his Manmad where the old faithful God who had never failed him, Chevrolet is waiting to drive us and offers in sacrifice to crawl home. Here we separate from on his bare knees all the way our merry companions, Kaka, from his home to the hospital Chanji, Raysab who have to where his sons were waiting return to Bombay by the same for grace. His wife and two train. Baba, Jal, Adi and smaller children followed, myself proceed by car to because they wanted to share "Meherabad" to reach there not in his crucial strife. Along the later than noon. road in untold ordeal of Along the road Baba sud- physical stress, through hot denly feels hungry. We stop days and cold nights, his wife under a huge banyan tree: the was the first to succumb. Mid- shadow of a single leaf would

SHRI MEHER BABA'S TOUR 25

have been large enough for a interesting to me is that within bed to rest upon. A delicious an area of four thousand miles, luncheon prepared in Nagpur is in Central India, the five God- unpacked by Adi. After that realized Men are living and Baba invites us all for a little functioning each in His own siesta which does not last very individual way; and that in this long. Baba wants to play. So great spiritual drama, the over- He invites us all in a humorous emphasized importance of the mood to play dice, when a man Himalayas did have no greater walks along—apparently very part to play, as Baba Himself poor—burdened with old bun- often remarks humorously, dles. Baba sees the man and than the part of the "stone". suddenly interrupts the game We arrive at "Meherabad". It ordering Adi to give him food. is noon. Baba in quick manner Adi has to unpack the baskets disposes of all the ordinary which he already, and not activities that during His without difficulty, had care- absence have accumulated. fully packed inside the car. An The luggage is packed on excellent luncheon of patties, the strong heads of the tiny cheese, bread and fruit are pre- servants waiting at the foot of sented to the man with these the Hill. This sweet fold words: "Shri Sadguru Meher untiring in devotion to serve Baba is the Giver." To this the their Master and us, their man answers in a natural affectionate friends, walk manner," It is my good fate silently ahead. that I should be fed by Him." I walk up to the Ashram on A few miles further on Baba the Hill. The gate is open. The draws to our attention a temple work in Being is revealing. I and also the house nearby pass on into the atmosphere of where Upasni Maharaj is res- life in feeling. The life in ting. Furthermore Baba ex- feeling in Being we here plains to us that Narayan realize—" Peace that passeth Maharaj's home is not far from all understanding reigns in the here. The fact that appears very Ashram on the Hill."

Manzil-E-Meem BY ABDUL KAREEM ABDULLA

Amidst more than a million this westernised City in the citizens of Bombay, there East. existed, in the thick of the They lived in a spacious City, in the year 1922, a bungalow, with a nice big microscopic group of about compound as good as any other two scores of peculiar people on the Main Road in the grow- who were, at the same time, ing suburb of Dadar. But for a more than a million miles away chair or two in the verandah, from it. every living room in the Like the rest of the popu- bungalow was devoid of any lation, they worked and played, furniture. All the creature com- ate and slept, lived and prayed; fort that was there in each but they did all that in their room consisted of a couple of trunks or boxes and the own particular way, in their beddings out of which all own isolated world which was quilts and mattresses had been all the same comprehensive scrupulously removed with the enough to embrace the rest of thoroughness of an excise or the world. customs department. They included amongst In line with the other resi- themselves men grey in years dential quarters in the line, this and boys gay in teens, both bungalow No. 167 had an usual well-educated and equally name-plate at the entrance with illiterate, good artists and not an unusual legend painted bad artisans, shrewd profess- thereon in English, viz., sionals and simple students Manzil—e—Meem (The belonging to almost every Abode of M) visible to all caste and creed and having rich those who passed by it as well and influential backgrounds as as to those who saw it in well as poor and unknown dreams and visions without antecedents. In short, the group ever before having seen or compared well with the rest of heard about it. the cosmopolitan inhabitants of The inmates of the Manzil

MANZIL-E-MEEM 27

believed in all Masters, and be- hands. longed to all religions. They On the stroke of nine, all revered all saviours and res- used to retire for the night to pected all saints. They appre- be up and about punctually at ciated all viewpoints, but had four every morning, when the only one point of view ever bath-rooms buzzed with the before them in everything they splutter and screams of those did, and that was to follow not used to cold baths that all faithfully and implicitly the had to take daily between the one Master amongst them fixed period of 4 and 4-45, whom they all called Meher irrespective of the season, Baba. whether it was wet or cold. The They were, therefore, as free one amongst them suffering as all the other free citizens of with chronic asthma was also Bombay without any lock or no exception to this rule that chain and watch or ward, yet strangely made him feel all the for all practical purposes, they better for it. were hardly free to do anything The Manzil dwellers were more than breathe as they no doubt mystics, but none of liked. In almost all other res- them ever dressed as faqirs and pects everything had to be sadhus, nor went through the done at a particular time and studies of any sadhana or on a particular line. chilla-kashees. There was no These harmless ascetics not flirting with the sensations or only slept under well-tucked tinkering up of the senses, no mosquito curtains carefully acrobatics in breathing nor fixed on the flooring with tapes manipulations of the body. For and tacks to available walls forty-five minutes each and windows, but were under morning they sat in perfect the spiritual obligation to kill silence and in one fixed posi- daily with their hands a fixed tion, mentally repeating a name number of mosquitoes, and no of the Almighty, but the name nook or corner was safe and the seating posture were enough in the premises for left to the choice and selection these tiny engines of malarial of the individuals concerned in terror amidst the forty and odd accordance with the religion formidable pairs of clapping that each professed.

28 MEHER BABA JOURNAL

After seven o'clock every passage-money from the very morning, they went out in the beggars to carry the poor City, but moved about only people comfortably by tram- according to clear-cut instruc- cars. tions, and had had to be Except when occasionally indoors before seven in the fasting completely for twenty- evening under equally definite four hours, specially when orders. Neither any cause nor feasting the poor, all in the any force was good enough to group were not only in duty be late even by a single bound to eat to full satisfaction minute. Hours did not matter, thrice every day, but some- if required to be wasted in times had to go to the other preparing to save that one extreme in over-eating as well scheduled minute. While as at times partaking of food passing through the streets they when least inclined or desirous had to avoid reading sign- to eat anything. Most of them boards and advertisements as were born non-vegetarians, and all reading and writing without many amongst them had no permission was forbidden. It religious or personal objection was strictly restricted to to drink, but one and all had to absolutely necessary require- keep strictly away from all ments when out on duty, and meat, fish, eggs and intoxi- rightly censored when allowed cants. This restriction was to be indulged in indoors. respected as much in the All of them used to be premises as outside it. But for equally poor in possessing not this restriction they enjoyed more than eight pice as their rich meals. In order to ensure own everyday, and yet some- fresh and crisp bread for times they set out in search of breakfast from one of the best the select from amongst the bakeries in the City, it had destitute and disabled to bring fallen to the lot of a quad- them to the Manzil, and bathe, rangular cricketer amongst feed and clothe them. If the them to tumble out of bed at search led to an unexpectedly three every morning and arrive long distance, they did not with a sack full of hot bread mind making an exhibition of slung on his shoulder in time themselves in borrowing the for the tea.

MANZIL-E-MEEM 29

A big black board and a Not only opinions were little brass bell played no small invited from them but the part in heralding and re- majority view was generally cording the spiritual history upheld and acted upon. They there in the making. Except had their own little parliament when the bell rang at certain which was called the gutta (a fixed hours at regular intervals retail wine shop). It assembled for prayers, meals and such occasionally in the evening other daily routine, it was a after dinner, and everyone of signal for them to rush to the them was equally entitled to board with the promptitude of speak, vote and give expres- a city fire-engine, and read the sion to his views on the subject instructions and directions as under discussion. To avoid the well as messages of hope and gutta getting as noisy as a cheer that often used to be gutta is in its literal sense, they chalked out thereon at all odd could speak only one at a time hours of the day and night. In after obtaining permission of fact one of their foremost the "chair" squatting amongst duties was to be alert and ready them on the same carpet. The to follow the ominous ring of permission had to be sought by the bell that generally spelt big lifting up a hand silently news for them. without speaking a word by In spite of all the iron disci- mouth. If more than one hand pline and absolute despotism shot up at one and the same enjoined upon them collec- time, it was left to the tively and all the rules and presiding authority to decide regulations imposed upon them the precedence. individually in the interests of Just as they did not live their physical as well as moral merely for the sake of living, and spiritual well-being, they, or eat purely for the sake of nonetheless, enjoyed a definite eating, they often went to freedom in the field of expres- cinemas and theatres, but not sion and a distinct freedom in always for the sake of amuse- the world of action. They were ment alone. Although they severely tested, but at the same occupied the best of seats in time they were serenely trusted the best of shows, they often had to be

30 MEHER BABA JOURNAL

satisfied in suddenly leaving long to the individual. the programmes unfinished and They were sound in their enjoy an incomplete enjoy- intentions and sincere in their ment. activities, they were straight in They played different games their dealings and simple in and enjoyed different sports their undertakings. Yet they every morning and evening, were sometimes misunder- but all inside the premises on stood, often misjudged and their own limited playground generally ridiculed by people at the back of the bunglaow because of the popular miscon- which was just sufficient for ception under which life is the necessary recreation. wrongly divided in two But for all that they worked different watertight compart- with a will to their utmost ments of matter and spirit. abilities and capabilities in not Addressing them once Baba only running the premises said: "Living with me, as you practically without the help of are, you are considered to have any paid labour, but they also discarded the whole world in put in regular service for fixed spite of living in it." This is in long hours during the rest of short a gist of the collective the day in different business life lead by them. It would and public concerns belonging make another story to report to themselves as well as to the individual life experienced others, and whatever was by the different individuals in earned and realized did not be- the Manzil-e-Meem.

(To be continued)



An Experience BY HERR WALTER MERTENS (Zurich Switz)

During the last days that I definite. How could it ever was with Shri Baba at Cannes, have been anything else? How, in the beginning of my medi- since my childhood, could all tation on Baba, I saw first his these elements have been different attitudes and ways of mixed up in my mind, bringing working. One moment he was me and my nearest ones so near, earnest and great; at many thousands of troubles another working, smiling or and sorrows throughout all speaking with his eyes and these years? fingers on his blackboard. He I saw his individual and his had not, as I generally saw universal game. His work is as him, one special attitude, but I high as the Himalayas, as deep saw all the different aspects of as the ocean, as wide as the his daily working. world of stars, or as small as Then I saw how things, the point of a needle. Whether through his internal and exter- one sees him as conducting an nal working, had been unfold- orchestra of all instruments, or ed, and how all these knots of as himself an instrument, or as the physical, subtle and mental a flower, or as any other planes which had been mixed created thing, his conscious up in my mind for years into a spirit pervades everything. I strong net of maya without saw Baba, Christ, Buddha as distinct form and without one, and I myself was powerful beginning or end were now with that spirit. I was quite directed by his gentle hands. detached from the normal I saw how he had worked on world, and, at the same time, me these days, gay and light as absolutely clear and conscious a bird or strong as an elephant, of my body, and of my position playing or ordering, controlling in the room, and of my or leaving me free. But now all surroundings. I felt that His has become clear, simple and personal conscious spirit (be- ing absolutely of Baba's

32 MEHER BABA JOURNAL

special colour and at the same a turtle in his shell, a poor little time Christ's and Buddha's) creature struggling on his way was One Golden Light consci- in life bound by his sanskaras, ously working and pervading everything in creation. And my trying to under-stand, to love individual spirit became one his fellow creatures. with this divine power, was But there was a great change one light with Baba's Light, in me; I shall never forget this was conscious, seeing and experience. I had been, at the realizing. I had got a glimpse same time, a turtle and the of his infinite state. Buddha-Christ-Baba spirit rid- Then I had to 'come down' again. Slowly I had to reduce ing on the back of a turtle. I am this universal feeling into the now a 'knowing turtle' because narrow confines of my normal I had a glimpse of Baba's In- state of mind. I was again like finite State.



Question Baba Answers SERIES BY ABDUL GHANI MUNSIFF

Question planes—the subtle, mental and Is 'consciousness' we are supra-mental. There is this aware of in the human form, difference. In the lower the same in all the spiritual evolutionary process culminat- planes? ing in the human, the con- Answer sciousness at various stages The unfoldment of consci- differs in point of degree. It is ousness in the lower evolution- a continuous process of un- ary stages, mineral, vegetable foldment, always progressive, and animal, is perfected in the resulting in the full and com- human form. The conscious- plete consciousness of the ness you have now in the hu- human form. In the planes, man form continues the same however, the perfected consci- throughout all the spiritual ousness of the human remains

QUESTION BABA ANSWERS 33

the same, but its scope or field Infinite difference between the of play becomes extensively consciousness of the subtle and extended. mental, mental and supra- For instance: you are now mental. This difference is conscious only of the gross sharp and defined, as there is plane, the subtle and mental no point of fusion or expansion worlds you are not aware of. as that which exists when Likewise, one in the subtle consciousness was unfolding. plane has consciousness of the It is on this account that one in subtle world only, and is not the subtle plane identifies conscious of the gross and the himself with that plane and mental; also one in the mental deems this consciousness to be plane has the consciousness of Perfection. Similarly, one in the mental plane only, and is the mental plane identifies not aware of the gross or the himself with the mental plane subtle; one in the seventh and the consciousness hereof is plane—the supra-mental, the considered as Perfection. It is plane of perfection—has con- no Perfection at all; it is an sciousness of all the planes, the illusion, rather self-delusion. mental, the subtle, the gross. You can now understand You can thus see the why one gets stuck in the plane consciousness of the human where one is. It is extremely form obtains throughout, and difficult for such an one to step the field of play varies not in into the mental plane from the degree but in depth and subtle. It is impossible for one extensiveness. In evolution to go from the mental into the there is a definitely deter- supra-mental unless helped by minable difference in the a Master. various stages of consciousness There is as much difference which is an incessant and between the consciousness (in persistent state of unfoldment extensiveness) of the sixth and resulting in the all complete seventh plane, as that between consciousness of the human an ant and a human being. The form. In the higher planes, seventh plane connotes Perfec- although this consciousness tion, here one becomes con- remains the same, there is sciousness itself.



Shri Meher Baba's Teaching as the Kernal of Upanishadic Wisdom

BY DR. C. D. DESHMUKH, M. A., PH. D.

In Upanishads, philosophy is theism is not merely negated. not divorced from religion. A The element of truth in it has story in Katha Upanishad been absorbed in the doctrine brings out effectively how the of the immanence of the divine earlier forms of nature worship life in all creation. We thus and polytheism were super- find that the Ishavasya Upan- ceded by philosophical mon- ishad begins with the following ism. The gods had won a assertion: "All that has life is victory over demons by virtue pervaded by the Divine Life." of the power which they really (Isha) derived from the Brahman; but The great regard for truth, in they thought that it was their whichever form it may be, own greatness. So the Brahman keeps the Upanishadic sages appeared before the gods in free from sectarian bias even at order to free them from this the cost of apparent incon- illusion. The gods deputed Fire sistencies. Thus when Vidag- and Wind to find out the dha, the son of Shakala, asks strength of what had appeared Yadnyavalkya, "How many to them. The Brahman pre- gods are there?" he says in the sented them with some straw; same breath, "Three and three but Fire could not burn it, and hundred; three and three Wind could not blow it away. thousand." He even says that But when Indra who knew the the gods might also be said to greatness of the Brahman be one and a half, and cites in approached it, it vanished from this connection the example of sight. So the story posits an all- the wind which perceptibly powerful and unitary cosmic increases in volume, thus principle which is beyond the becoming more than one but elements or the gods. But poly- remaining less

______* Continued from March 1939 issue.

SHRI MEHER BABA'S TEACHING 35

than two entities. But he explains the Beloved. It should be wor- the position by saying that all shipped as the Beloved. (Briha- these are Vibhuties, i. e., mani- daranyaka) festations of Divinity, and affirms In fact even ordinary love of that God is really One. One who wife, son, husband, wealth, ani- realizes God transcends the mals, people, gods, etc. is in the manifold nature of the world. last analysis found to be for the "The Seer goes beyond duality sake of the Atman and not for and becomes one. This is his ulti- their own sake. "Not for the sake mate goal."(Brihadaranyaka) of the beings are beings dear, but As Shri Meher Baba puts it: for the sake of the Atman are "God-consciousness means to be beings dear." (Brihadaranyaka) In mentally, emotionally and spiri- this passage the word Atman is tually conscious of the One Self sometimes translated as one's own at all times and in all places."* self; but such selfish hedonism is Shri Meher Baba does not put far from being consistent with the forth the idea of the Atman as later contexts where Atman is some bloodless category which described as the object of search. would merely help to solve the What the sage means is that problems of intellectual know- although we may not always be ledge. It is true that the ideal of a conscious of the fact, our love for comprehensive and unified know- another is ultimately based in our ledge, though it is merely intel- fundamental unity with the other lectual, requires the assump-tion in the Universal Atman. The of a basic unity in Reality; but the natural conclusion is that the true Atman is much more than this. object of love is the Atman and Shri Meher Baba has depicted it not its manifestations taken in as "the real Beloved". We find isolation. The forms are fleeting that this way of looking at reality and elusive; but the Atman is has a parallel in the Upanishads, eternal. Just as the sounds of the where the Atman is described as drum cannot be caught but only a life principal and regarded as the drum, the forms of the Atman cannot be grasped but only the

______*Sayings

36 MEHER BABA JOURNAL

Atman. Atman is, therefore, the Baba has said, "If you realize Supreme Beloved. The philoso- only a portion of what I call the phical monism of the Upanishads highest Knowledge you will is not so rigid as not to allow experience great bliss. It will room for bhakti or love. bring down heaven into your The Mundak Upanishad des- heart."* The Upanishads state that cribes the individual soul and the the bliss of a realized person is universal soul as two birds sitting many times greater than the on the same tree; the former is happiness of a man who is the attached to the fruit of the tree, lord of others and has at his while the latter is merely a disposal all the pleasures of life. detached observer. Caught up in Further, he attains to freedom the bewildering and tempting from fear, for fear is rooted in multiplicity of the world, the duality. "Only in Brahman is individual soul goes through there freedom from fear." (Brih- many joys and sorrows. But it adaranyaka) also has the idea of liberation The religion of the Upanishads however vague, and it expresses is far more rationalised and itself as the following prayer: evolved than the earlier nature "Lead me from the unreal to the worship, polytheism or the reli- Real. Lead me from darkness to gion of rituals and sacrifices. The Light. Lead me from death to Brahman is looked upon as a Immortality." (Brihadaranyaka) principle which is both immanent The life of prayer is essential. and transcendent; and this truth is "The Atman can be obtained only made a basis of a very interesting through the Atman itself which is type of intellectual and emotional the object of prayer." (Katha) mysticism. But this mysticism of After attaining the Atman the the Upanishads is in no way in- individual soul knows itself to be different to the mundane aspect of identical with the Universal Soul, life. It goes hand in hand with and acquires not only highest active interest in the social knowledge, but also highest bliss. problems. The Upanishadic pant- On one occasion Shri Meher heism is the background of a moral

______*The Perfect Master, p. 288

SHRI MEHER BABA'S TEACHING 37

philosophy according to which to render real and effective the highest type of action is in the service". This clearly brings out spirit of an offering to God. The how the teaching of Shri Meher interest in the social good is also Baba is not meant to propagate predominant. We have for ex- some barren form of mysticism; ample the following prayer in his teaching, like that of the Katha Upanishad: "Let us join Upanishads, is essentially prac- together, enjoy together, reinforce tical and humanitarian in its our mutual strength and shine effects and objective. through our learning. Let us not Thus in the teaching of Shri hate each other." (Katha) The Meher Baba, as in the main individual is not thinking in terms current of Upanishadic philo- of any private or selfish salvation sophy, the mundane and social for himself alone, but joins in a aspects of life receive full re- collective prayer for social well- cognition and attention; but these being. aspects of life are not looked We find this active interest in upon as all-in-all, and are shown the collective good of the whole to be ultimately grounded in the mankind equally pronounced in Atman which gives to them a the life and the teaching of Shri deeper sanctity and meaning. The Meher Baba. His prospectus for Upanishads recognize the reali- the Universal Ashram announces zation of the Atman as the final that one of its sections "will pre- goal of life, and the search for this pare mystics of the practical type" Ultimate Reality is varied and and that "these mystics will many-sided. The speculative ap- inspire others to have a life in proach is superceded by the moral which there will be complete approach; the moral approach is detachment side by side with superceded by the psychological intense creative action". In the approach; the psychological same prospectus another section approach is carried on side by of the Universal Ashram is side by the religious approach of described as being meant "to be a Devotion or Love; and at the end training ground for a band of self- of this long and varied search the less workers who will learn how individual arrives at his original

38 MEHER BABA JOURNAL

home, which is the "Truth is of Infinity alone is there final bliss truths". Shri Meher Baba and has and peace, and freedom from come to bring the world closer to fear; and in Infinity alone is to be this Truth which is infinite: for in found the final destiny of human life.



Sufi Thoughts

VERSIFICATION BY DR. ABDUL GHANI MUNSIFF

THE REAL SELF Once again, the tulips have blazoned hill and dale; The singing birds have fanned my music into gale. Are they flowers or fairies, parading high and low, Draped in garments colourful—purple, blue and yellow? The morning breeze has adorned the rose with pearly dew; The solar rays, enhancing their beauty, brilliance anew. Beauty luxuriant and gay goes wild for self-expression; Which better then, for you, life with nature or the urban? Dive deep into SELF and fish up the life Real; At least be true to SELF, if not to others loyal. The Kingdom of the SELF, is love, joy and freedom; The kingdom of the body, is greed, lust and thralldom. The treasures of the SELF, once gained fore'er stay; The treasures of the body, like shadows, pass away. The Kingdom of the SELF, no foreigner dare rule; Therein no Shaikh or Brahmin can claim license to fool. I've melted right away, at the words of sage Qalander; Betrayal by mind and body follows SELF surrender.

—Iqbal.

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Interview*

BY C. B. PURDOM (LONDON) (Author of "The Perfect Master)

Shri Meher Baba has been To come to what has to be done, silent for the past fifteen years. concretely, it is, you have to do The fact that he does not speak is something to the very next significant for two reasons. The person. It is not some tremendous first reason is that his silence is plan to be thought out and exe- symbolical. Baba has not come, cuted, but very simple thing to a as he says, to teach people, simple person. Do always the because all the teaching is already very first thing to the next person, in existence. He has come to and keep on doing it and the awaken people. Therefore, it is world would be transformed. This not necessary to speak. There is is not a new idea, but as old as no more to be said. It is to be human wisdom. That is putting it done. The second reason is, that very simply; but constructively, by not speaking, he does not the thing that has to be done is to disperse in the forms of words realize one's self, to be yourself that essential element of the exactly as you are. That is the last human personality—the libido: thing we dare to be; we are all the power of life, that power by sorts of beings that we imagine which we live. ourselves to be, or that wish Life is expressed in all sorts of others to think we are; but our ways. In the growth of our bodies, real selves—we dare not be our- in action, in thought, and also in selves. The meaning of it is that words. We exhaust ourselves in we should do precisely what we talking. If you don't talk, you like, which is to be what Baba store up vital and soul energy. wants us to be. But this is not This is a very difficult thing to do. easy, though we wish for nothing Baba uses this energy for his better. When you realize that this work on spiritual planes. is the meaning of life—that you should do as you

______*Notes of a talk given to a group in London.

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like—you usually make this will say that he likes you, or that terrible discovery (and here life he loves you, or that he is with begins for many) that when you you; and he always says: "Don't come to face the possibility that worry." He never asks any you can do just as you like, you questions, and if you say nothing discover that there is nothing you to him no more is said. It does not want to do. So you do nothing; go beyond that. I know myself and this everybody discovers. that when I have had questions on The "Self" which Baba has my mind, I have never asked come to awaken is that hidden them—I have found that it is not Self, the Self which we don't necessary. As soon as you sit realize, which lies dormant, down with him you realize it is because this little "I"-self is active not necessary. If you ask him which we call ourselves. what you should do—and I have All the things we do, the whole done so—he will answer your of our existence, is a sort of question, and he expects you to panorama. It is our own play carry out what he says. Once I which we compose, produce and said, "Tell me something to do," perform in. Our life in the terms and he gave me something very of the world is really no more simple to do. Twelve months after than a play. When we begin to he said: "Did I tell you to do look at our own selves so, we something when I saw you last ?" begin to live. Nothing that hap- I said, "Yes, but it is peculiar that pens in the life of senses has any I frequently forgot to do it." Baba more reality than a play. We have frowned and said: "You must do to observe ourselves as spectators it." When he tells you to do some- at a play, and not until then do we thing, you must do it, especially if live according to the spirit and in you ask him. It is much better not accordance with Baba's sayings. to ask him. It is very dangerous to Baba's method is simple, so ask him for instruction and not to simple that people often don't follow it. In fact, it is very understand it. When people come dangerous to meet one like Baba to Baba he says very little. He unless you are prepared to open yourself up to him.

INTERVIEW 41

The effect he has is to drive you therefore, from a spiritual point of still further in the direction of view, signify nothing whatever, false life, because until we are and if I saw a series of miraculous living according to the spirit, we things in connection with Baba, I live in the flesh. To meet Baba is should feel immediately that there to increase the pace of your life in was something wrong. A miracle one direction or the other—it may is a miracle from the standpoint be to destruction, because the of the world—and that does not meaning of the world is death, so matter. There are miracles in the that Baba is a very dangerous spiritual world. Ah! that is a person, even to know about, and different matter. The miracle in certainly to be in contact with. the spiritual world is to be However meaningless may seem yourself, and that is the greatest what he says to you, you must do miracle—to be yourself, and only it. And so, unless you are pre- those people who get above the pared to do what he says, I advise earth—above the terms of the you not to ask him anything. He world—only those people exper- says "don't worry" always, to ience this. So the fact that Baba everyone. If we could stop does no miracles in the physical worrying, our lives would be sense is the greatest possible entirely different. The difficulty is proof of his spiritual being. What that we don't trust. We haven't he does in secret is his own affair. confidence, we don't believe, and It is dangerous to become his all our troubles come from that. disciple, and it is dangerous to Another question that is often leave him. Yet when you have discussed is miracles and mira- become a disciple, he will do culous events. Of course, Indians everything to make you leave write about numerous things that him. He will hold you, but he will he has done or is supposed to throw you off, if you will let him. have done. It is not that miracles Baba wants you to discard him, if don't happen, but that they don't you can. He will do everything to matter. Miracles happen in the make it hard for you to stay. If world of mechanics. Miracles, you can be thrown off, you will be thrown off. So, if you read of

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people who once were disciples heart pulsates with joy and you and are not now, that is inevi- get more and more insight. But table. Spirit is not inactivity and you will know the ripe moment. letting things remain as they are. Finally let me say this, "What The essence of Spirit is intense have I to do?" Acting on his activity. It is matter that is not instruction "don't worry", "I am active. When you come into con- with you", I suggest this: hope for tact with Baba, you are coming the best, the very best that we can into contact with tremendous do, that we can think of in our activity. Part of that activity is to best moments, that we can hope force everything away from itself. for. We shall get it, for we But Baba's effort to throw the already have it. In other words, disciple off is not merely as a test there is not anything in your most of his value, it is actually for his inspired moments which you have supreme good. There is a moment not got. All your desires and of ripeness. When you are thrown off, in the ripe moment you stand finest feelings are realized. That on the same level as he stands. is the meaning of Baba. The whole object of Baba is that We have to wake up so that, you should stand on the same instead of finding that we are level as he, possessing the same wretched characters, we discover activity, the same spiritual that we are divine spirits, having consciousness, and it is at that all things, and that, instead of moment that the final throw-off going about grumbling, we takes place. should be rejoicing always, for Otherwise you are thrown off everything is ours. but come back again, and Baba That is what I understand the throws you off again and again. meaning of Baba to be, his But once you become a disciple announcement of the spiritual of Baba's, you must not allow life, not something remote but anything to throw you off; something immediate, something however confusing things may we have at once, without waiting. become, you must hold on tight. This is so good, that it cannot be Not until you are ripe will you be true; but the truth is that the very thrown off with gladness. Your best is true.

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Impressions

BY WILL BACKETT (London)

I first heard of Shri Meher first time, that smile put me at Baba through a chance glance at a perfect ease. We knew we had copy of "The London Forum" in met our Master and that a new the reading room of a Society in life had opened. London which I happened to be During the following years, I visiting. This impressed my wife had many opportunities of meet- and me so much that we decided ing Baba and writing to Him and to get into touch with the writer to also receiving letters from Him in judge of the extent of his exper- connection with the work He ience while with Baba. We then gave me to do at the London determined to meet the Master, office. Though He was not but to guard ourselves from any present, I would hear His voice psychic or hypnotic influence. All speaking to me in tones more doubts vanished before Baba's wonderful than any sound I had pure ineffable radiance, when that heard, though I have never heard great opportunity arrived, and on His natural voice in this incarna- looking back we still realize the tion. On waking from sleep, I wonder of Baba's presence then. I would even feel His physical sat quietly holding His hand. He presence, closer t o me than my smiled. The pure radiant Love own. Once in particular, I remem- Divine enfolded my sole being. I ber, whilst taking a bath, that I kissed His hand as I rose to go, saw His form like a cameo in the and then turned again on the way distance as if looking through the to the door, to give an Indian "wrong end" of a telescope, and salute. Perhaps I did it badly, but with that came the realization that Baba smiled again in His beau- the leg I was bathing was actually tiful way as an old old friend. His and not mine at all. These Awkward and self-conscious one psychic experiences brought a may be in such a Presence for the great realiza-

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tion of His nearness, and, I now the blackness of despair. It gave realize, were in a sense prophetic me such a shock that I walked on of the time when by His Grace as if stunned, and then, as if a the union would be established wave passed through me without outwardly as well as within. any effort of my own, a great Even in the public streets sense of love flowed out from me Baba's presence and power would to him and through him to all manifest above the physical humanity. It was not just ordinary conditions of crowded London. love for an unfortunate person, After our first visit at Kitty Davy's but the love that Baba had given house, we were mounting the me Himself, the Divine Love steps of Charing Cross Station, pouring itself out without any when one of three out-door ex- effort on my part. periences occurred to illustrate On the third occasion I was Baba's constant presence and watching the crowd disperse after power. the Lord Mayor's Show at North- We passed a railway porter on umberland Avenue. As they filled the steps approaching Charing the roadway where the procession Cross Station—just one of the had passed, it seemed as if the crowd, but very tall and with his mass of people became each face seared with marks of de- separately connected with me by bauchery. I happened to catch an invisible cord from me to each sight of him, and, at that very person surging in the great open moment, his face changed, and space, so that I was connected for the moment it became the face with all and yet with each one of Baba. separately. Now that with which I About two years afterwards, I was connected in each person was passed another man in the street Baba Himself. of Leicester Square. He came The office gave opportunity for upon me suddenly, just in time successive interviews with many for me to see that his face was full people, sometimes over a period of the signs of a loathsome of more than twelve months and disease, and his eyes filled with at frequent intervals, so that one could see

IMPRESSIONS 45

clearly the effect of Baba's Love that they could observe the char- on the character and con- acteristics of His face, hands and sciousness of people, young and fingers on waking, and remember old, who came to speak of their them, although they may not have troubles and t o whom one could silently pour out His Love and met Him in real life. sometimes speak of His Presence, One youthful and obstinate Power and Love. A full record of seeker whose visits were spread these would fill volumes. over a long period was very argu- Some were not without hu- mentative, and although the argu- mour, as for example, where ments put forward were de- members of the same family were feated, that was not sufficient to concerned, and one inter-view alter the conduct which was so would cease a few minutes before the second called, with-out much against the party's own knowing of the visit of the first interests. As in daily life one one; had they met, complications could watch Baba's working out would have ensued as neither for this person allowing the knew that the other was in touch difficulties to become more acute, ' with Babas office, o n the same until a serious crisis occurred subject which interested them which pulled up this obstinate both. seeker when he came into conflict Many times He would give with some of the authorities on guidance through dreams, appearing in person and even in the material plane. Even here sleep, to give a message to the Baba manifested His power and one who was seeking His help in guidance in the law courts where daily life. They were obviously the case was tried. And to the real experiences as they would surprise of all concerned, justice record some of Baba's charac- was tempered with mercy in the teristic remarks and actions in verdict which proved the turning ordinary life, such as "Don't point in the career of the one who worry, I will help you." He would stroke the arm of such a person in actually became a definite dis- a dream, or appear to them, so ciple of Baba's through all these events, before meeting Him.

(To be continued)

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Hazrat Baba Tajuddin of Nagpur

BY DR. ABDUL GHANI MUNSIFF

After God-realization accord- Hazrat BabaTajuddin of Nagpur ing to Sufis, some saints are whose life sketch is given in the endowed with Shane-Nabuwwat following pages. (potentiality of Prophethood) and Hazrat Baba Tajuddin was the others possess only Shane- only child of his parents, born on Wilayat (potentiality of saint- hood). The former class of saints 27th January 1861 at Kamptee, owe a duty towards the world and Central Provinces. At birth he are the real saviours of mankind. was silent, practically dead, not They are known as Kutubs or showing any signs of life. In Sadgurus. The latter, though order to rouse him to life he was perfect in the enjoyment of God- branded by fire, on the forehead realization, have no duty to per- and temples. This silent entry into form towards humanity. Their the world was quite in contrast bodily presence, however, is a with the noise Tajuddin later source of divine light and bles- created therein by the high quality sing which automatically affects of his saintliness and the quantity and benefits the whole creation. of his miracles. The Qutubs or Sadgurus who The parents of Baba Tajuddin are the leading lights of the whole originally belonged to the Madras hierarchy of saints, are always five in number, and they are Presidency, and both the mother referred to by the Sufis as Pan- and the father were of military jatan (the five bodies), although extraction. The father—Mahomed the laity restrict the usage of the Badruddin—held the military term Panjatan to the Arabian rank of Subedar in the Madras Prophet and his immediate suc- regiment and this military service cesssors. One amongst these five brought about a change of abode perfect ones belonging to the first of the family when the Madras quarter of the present century was regiment was transferred to

HAZRAT BABA TAJUDDIN OF NAGPUR 47

the British military camp at the mother while he was nine. Kamptee, and it is here that Even while at school Tajuddin Tajuddin first saw the light of evinced unmistakable signs of his day. future spiritual greatness, and the Strange as it may seem, the seers of the age could not but inscrutable hand of Providence remark about it. Once, the much seldom allows the parents, wife or revered saint of the place, Hazrat children of Perfect Masters to live Abdulla Shah (whose shrine is at contemporaneously with them or Kamptee) happened to visit the outlive their spiritual manifes- school which Tajuddin used to tation on earth. Explore the myth- attend. The Saint, on seeing ology of any religion, and it will Tajuddin who was six years of be found that the majority of age at the time, re-marked, "This Perfect Masters were celibates boy needs no education; he is and the few that were married left already an Arif (possessed of no progeny behind, except such divine gnosis)." Tajuddin's ones that enhanced the spiritual secular education, however, reputation of the parents. The continued up to the age of 15 obvious explanation for this years during which period he enigmatic position is that, for became fairly conversant with perfection connoting the acme of Arabic, Persian, Urdu and a little renunciation and non-attachment of English. (Tarko-Tajarrud), even the most Like his forebears Tajuddin noble and chaste feeling of filial also took to a military career, and duty and parental love is an at the age of 18 years joined the encumbrance. Hence the divine 8th Madras Regiment as a sepoy. arrangement—the automatic This Regiment was for a time clearance of the way for the posted to Saugor which place will smooth working of the spiritual ever remain associated with the mission one is endowed with. turning point in his career, usher- Baba Tajuddin's case, too, is not ing in a new era of spiritual bliss dissimilar. He became an orphan and knowledge. One night, while at a very early age, the father on guard duty, Tajuddin heard a having died at the age of one and voice calling

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him by his name. Although it was tual experience left Tajuddin past midnight, the eerie stillness dazed and stupified. To the world of the atmosphere and the inky he did not seem to be normal, and darkness of the night did not scare the suspicion that he was ment- him. He became curious and ally unhinged grew into convic- began to investigate. The more he tion when he left the military followed the direction of the service for no apparent reason. voice, the more it seemed to Tajuddin's grandmother had ar- recede. After a good long trudge ranged for a suitable match for in the jungle led by the voice, he him, but the marriage proposition suddenly came upon a small had to be given up, as being not habitation occupied by a vener- possible under the circumstances. able looking old man who seemed Everyone around Tajuddin took to be the only living being in that him for mad, and no suspicion of forlorn and deserted part of the his spiritual state ever dawned jungle. This old man was none upon them. The grandmother took else but the Saint known as charge of him and brought him Hazrat Dawood Chisti who, down from Saugor to Kamptee without raising his head, asked for medical treatment. All Tajuddin to get a cup of tea. indigenous and foreign methods Nothing daunted, he retraced his of treatment were tried upon him, steps and managed to get the but to no purpose. Tajuddin's so- beverage demanded. When the called madness continued just the tea was offered, the Saint sipped same. In time the grandmother it a little and again handed it back also passed away, leaving ordering Tajuddin to drink away Tajuddin alone, uncared for and the remnant. No sooner he did unattended in this mad frame of this, the least expected happen- mind. Not one from amongst the ed—the greatest miracle that a relatives was near him at the time, saint can perform in the life of a as they all left him to himself human being was achieved— finding the malady incurable. Tajuddin became God-realized. Tajuddin thus passed 4 years at The suddenness of the spiri- Kamptee suffering great pains,

HAZRAT BABA TAJUDDIN OF NAGPUR 49

privations and hardships. But Tajuddin never showed any At this stage one maternal resentment nor scolded them. On uncle of Tajuddin took pity on the contrary he seemed to enjoy him and had him brought over to the situation by going to the Chanda where he (uncle) was in length of collecting the stones service. Here too the best of thrown at him into small heaps medical treatment was given, but and piles. to no avail. Finding his condition A belief is current in the East hopelessly incurable, the uncle and round which beautiful gems sent Tajuddin back to Kamptee to of poetry have been sung by the breathe away his days as best as Sufi poets that the sure sign of he could. divine madness having reached On his return to Kamptee the summit of its achievement is, Tajuddin underwent the severest when the head becomes the target of ordeals, mental and physical, for the stones of children. Accept for nearly two years. He used to this or reject, Tajuddin surely pass a good deal of his time in fulfilled this condition. It is ravines and valleys indulging in common knowledge with every- the severest of austerities. It is one that children only dare to be during this period of self-imposed mischievous towards a mad asceticism at Kamptee, that the person when they find that the world was accorded the first will or power to retaliate is not glimpses as to the real state of there. And what better form of things behind the apparent mad- divine blandishment and coquetry ness of Tajuddin. Many mirac- would the God-mad (who see ulous incidents happening at this their own Self as the self in all) time dispelled all doubts; and the enjoy than being stoned by the jeers and the sneers of the people children? turned into respect and reverence The last four years of Baba for his spiritual state. Tajuddin's stay at Kamptee are The children of the place, full of miraculous incidents of his however, continued pestering him spiritual career, and naturally and pelted him with stones taking people began to crowd upon him. him to be a mad man. Not relishing this worldly gather- ing which

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somehow he felt was premature In the asylum itself Tajuddin or was interfering with his spiri- very willingly conformed to the tual work, Tajuddin one day discipline and the rules of the declared to the people around him institution, and even when the that he would very shortly be officials, becoming aware of his going to a lunatic asylum. True to spiritual state, were inclined to his words the next day he giving him a preferential treat- indulged in a strangely unsophis- ment, he would insist on being ticated spree which succeeded in treated like any one of the other landing him behind the four walls inmates of the place. Manual and of a mad house at Nagpur. The physical labour he would per- trick that he played was that he form along with the other mad walked in a nude condition people, but the super-natural straight on to the tennis court of phenomenon that was very often an English club where some witnessed by the officials of the ladies were playing tennis. They asylum left them dumb-founded. immediately got him arrested by It is said that while carrying a the cantonment police, and the load of material on the head, local authorities concerned, tak- Tajuddin's load, unlike others, ing into consideration his prev- seemed to be resting not on his ious abnormal life and living, head, but it would hang a few certified him for admission to an inches above it in the air. The asylum for lunatics. Thus Baba mad inmates also would be very Tajuddin passed 18 years in the docile in his presence and would Government lunatic asylum at even reverence him. Once a mad Nagpur, and this phase of his man while out at work absconded spiritual manifestation is replete and was found missing at the time with happenings of a miraculous of the evening roll call. Dr. Abdul nature. These incidents are very Majid Khan who was in charge of intelligently and faithfully record- the institution felt very much ed by Dr. Abdul Majid Khan who perturbed and worried. He was in charge of the asylum for a approached Baba Tajuddin and greater period of Tajuddin's incar- related the matter to him who ceration there. asked him not to worry, as

HAZRAT BABA TAJUDDIN OF NAGPUR 51

the man would return. Surpri- ed mystical tendencies and was singly enough the next morning wholly given to very pious and the renegade was seen at the gates meditative pursuits which her of the asylum asking to be ad- loving father, himself an unpre- mitted. When asked as to where tentious mystic, helped in foster- he had gone, he said that he had ing and developing. Ultimately it been to his native place, and was Hazrat Dawood Shah Chisti, when further questioned as to the Murshid (Master) of Baba why he had returned of his own Tajuddin, who ordered her to visit accord, he replied that Tajuddin the latter in the asylum, and met him and gave him two slaps which she did. No sooner Baba reprimanding him to return im- Tajuddin saw her, he flared up mediately. and threw a piece of stone at her News of such miraculous hap- shattering all the bangles she penings reached the outside wore. After this concrete demon- world, and people from far and stration signifying the annihil- near began to pour into the ation of all her worldly ties, asylum clamouring for Baba Tajuddin addressed her thus: "I Tajuddin's darshan. The jail have been waiting for you these authorities were hard put to it to twelve years and you have come manage the situation which was at last." Bi-Amma continued daily growing unwieldy. In order paying visits to Baba Tajuddin in to check and curtail the crowd of the asylum and even after his daily visitors, Government even release from the place. Nothing went to the length of levying a would so easily succeed in put- nominal charge for admission, but ting Tajuddin into a child-like still the number of visitors con- happy mood than the presence of tinued unabated. Bi-Amma. In matters of food and One of the most notable visi- drink which others had failed in tors to Baba Tajuddin in the coaxing him to accept, Bi-Amma asylum was Bi-Amma who needs would invariably succeed. It was mention here, as without it this to her only that Tajuddin one day life sketch would be incomplete. divulged the name of his Piro- From her childhood she develop- Murshid

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(Master), viz., Hazrat Dawood the disciple passes them suc- Shah Chisti which fact the world cessfully. Some would stretch the at large till then never knew point still further and say that anything about. even the will to surrender and In spite of Bi-Amma's early life submit is a gift from the Master, of piety and self-denial, Baba and who can say it is not so? The Tajuddin exacted from her the fact is that the eligibility of the full prize in the form of suffering disciple and the grace of the prior to teaching her the name of Master are compatibles and God. She was made to go through cannot long resist each other. As the severest of ordeals in spite of such Bi-Amma became God- her sex, by being ordered to live realized, and to this day one in solitude all alone for a number cannot speak of Baba Tajuddin of years in the densest part of a without remembering her. Many jungle infested with wild animals. miracles are attributed to her, and Unflinchingly she went through her shrine at Waki attracts thou- all these trials and eventually sands of visitors and pilgrims succeeded in inducing the divine every year. grace of the Master—Baba Tajud- The spiritual fame of Baba din. Tajuddin was daily spreading far Without detracting from Bi- and wide, and with it the number Amma's spiritual greatness and of visitors to the asylum also accepting in toto the truism that increased considerably. Finding nothing goes to the undeserving, the regulations and restrictions of still one is constrained to say that the place entailing a lot of a Perfect Master's vigilant guid- inconvenience to the visitors, the ance makes anything and every- great admirer of Tajuddin, Raja thing possible and easy for the Raghujirao of Nagpur, appealed aspirant, provided the will-to-be to the Government for his release. obedient and submissive is there. The Government agreed to the No sooner a disciple luckily proposition provided a security of comes in the selection grade, the two thousand rupees was furn- divine wisdom of the Master lays ished on his behalf. Raja Raghu- down the tests and sees to it that jirao

HAZRAT BABA TAJUDDIN OF NAGPUR 53

willingly gave the security for the exertion is termed Mujahida requisite amount, and thus Baba which invariably precedes real- Tajuddin's self-invited incarcer- ization. The self-denial (Eesar) of ation of 18 years in the lunatic the Wahbi class of saints, whose asylum came to an end in the year number is very limited, is meant 1907. for the spiritual uplift of others, The question must have auto- which duty is divinely ordained matically suggested itself to some and follows God-realization. This of the readers as to why a Perfect legacy of self-realization the Sufis Master like Baba Tajuddin suf- term a s Shahadat (crucifixion) fered the hardships and dis- and connotes real Faqiri (per- comforts of a lunatic asylum even fection). Baba Tajuddin's asylum after God-realization. This is a phase, therefore, becomes preg- very interesting point which nant with meaning when inter- needs explanation, as it has given preted in the light of the above rise under similar circumstances explanation, and surely the much to a good deal of misunder- misunderstood silence of Hazrat standing, and it has led even Meher Baba extending into enlightened people into mis- fourteen years now is of a piece interpreting and ignoring per- with the above. fection when confronted with it. After his release from the According to Sufis the saints asylum, Baba Tajuddin was fall into two distinct catagories, removed to the palatial quarters viz., Kasbi (men-God) and Wahbi of Raja Raghujirao at Shakerdara, (God-men). The former, by their but he refused to stay there. self-exertion, raise themselves to Although Baba Tajuddin very the state of Godhood, and the much appreciated the concern of latter are born saints—the sure the Raja on his account, he medium for the manifestation of preferred to roam about free in Divinity in their lifetime. The the jungles of Waki all by him- majority of saints belong to the self. Kasbi class, and their asceticism After some time Baba Tajuddin (Fagah) is the means of their settled down permanently at spiritual exaltation. This self- Waki, a suburb of Nagpur,

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and in due course a small colony 3 Another place in the vicinity grew up there which he named as was known as the 'Court of 'Chhota Nagpur'. This Waki phase Justice', where questions of really inaugurates the public worldly life such as finance, manifestation of Baba Tajuddin's business dealings, breach of law, spiritual mission in life which etc., were dealt with. lasted for nearly eighteen years 4 Spiritual aspirants were till his death in the year 1925. usually granted interviews in the 'Mosque' situated within the pre- As is usual with such spiritual ' geniuses, Baba Tajuddin evolved cincts of Baba Tajuddins resi- his own peculiar and whimsical dential area. ways and means of spiritual 5 To the north is an open piece of ground called the 'Parade dispensation for those approach- Ground', where Baba Tajuddin ing him for relief and advice. A used to order some visitors to few departments and institutions perform drill which had a spiri- that sprung up around his tual significance. This exercise residence and to which he gave was meant to train people to fight suggestive names significant of the battle of life and also to the spiritual work enacted there enable them to overcome obs- are worth mentioning here: tacles standing in the way of their 1 To the west about two material and spiritual progress. ' furlongs from Baba Tajuddins These are some of the ways seat was a place called 'Hospital' and means whereby Baba Tajud- where healing was undertaken. din imparted spiritual and mat- People suffering from physical erial relief to mankind, and, if at diseases were asked to attend all, anything they only substan- there. tiate and emphasize the plea that 2 Nearly in the same direction the spiritual modus operandi of is a mango-tree which was styled the Perfect Ones is inscrutable as the 'School'. Those desiring even as the lila (divine sport) of success in examinations and the God they have attained is un- educational pursuits were re- fathomable. To really understand quired to report themselves there. them is to become one

NOTES FROM MY DIARY 55

like them. at the time of Baba Tajuddin's The physical existence of Baba death. Tajuddin came to an end on the Hazrat Meher Baba is indi- 17th of August 1925, and even rectly connected with Baba the elementary world mourned Tajuddin, and has physically met the loss of this spiritual giant of him once in his lifetime at Nagpur the time. Even such a cynical during his wanderings immed- paper as "The Times of India", iately after attaining realization Bombay, could not but take from Hazrat Babajan. notice of the news that the stone The miracles of Hazrat Baba deity in the household of Raja Tajuddin shall form the subject Raghujirao was seen to shed tears matter of another article later

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NOTES FROM MY DIARY

F. H. DADACHANJI

THE MASTER'S SPECIAL always a spiritual aim and back- WORK IN AJMER ground. Whatever opportunities his intimate group had in seeing It was from Delhi that the trend planes of interest during this tour of our tour was altered and assumed a different aspect. The since November last, they all Master's mission in life, as he has knew that a different internal himself repeatedly declared, is the object was behind each of these spiritual upliftment of humanity. moves in company with Baba. Hence all his work, movements, But in Delhi, the Master's specific visits, etc. to different places object of this tour was more under-taken with whatever exter- clearly understood when he nal or apparent motives, have explained that instead of going

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North—towards Sind, Punjab and Khwaja and also throughout the Kashmir as intended—he had year. The religious significance of decided to go South to a place the Khwaja's, nazar (tomb), espe- where he had important spiritual cially for the Mohamedans, is work, in fact the most important very great, as this revered Saint work in this period of his activi- who lived here and lies buried ties in which he also wanted to here holds a very high distinction have some of the members of the spiritually, and is venerated alike group actively to participate. Any by Hindus, Mohamedans and hopes which he had himself even by other communities in created and engendered in the India. So great was the impor- group accompanying of visiting tance of pilgrimage to this place Kashmir—the accredited "Para- amongst the Mohamedans, that dise on Earth"—was for the time the great Mogul Emperor Shah being abandoned. Jehan had his devout mother's Baba has always said that he desire fulfilled, by having his goes wherever there is the grea- time of arrival at Ajmer and of test need. The Master's selection prostration before the great living for this particular nature of work Saint announced in Delhi in a that he wanted to do fell on unique manner. The Emperor had Ajmer, the most important city in small minarets erected at every Rajputana and a place of histor- mile all the way from Delhi to ical importance due to its con- Ajmer a distance of about 200 nection with the great king and miles—and on each of these warrior Prithviraj Chowhan who minarets, he had special beaters for some time had removed his of drums installed who passed on capital here from Delhi. Besides, the message from one to another it was the seat and centre of one by the sound of the drums thereby of the most renowned saints of announcing that the emperor had India, the Khwaja Moenuddin arrived in Ajmer and had Chisti. Hundreds of thousands of prostrated before the great Saint. his devotees and even others from Thus it was made possible for the all over India visit this place queen-mother to join with her during the anniversary of the son, at the

NOTES FROM MY DIARY 57

same time in paying her reve- souls, and through his per-sonal rential homage to the great Saint. sahavas and touch, help them Lacs of pilgrims still come onward in the Path, as well as today to the sacred tomb to pay restore their normal conscious- their respects to Khwaja Moenud- ness. This particular phase of his din. Thousands of others come to work, as we know, commenced Ajmer for sight-seeing—Pushkar, since the establishment of the Anna Sagar Lake, the red temple special Ashram for the God-mad of the Jains, the "Arhai din ki at Rahuri in 1936, and continues Zhopri" (or the mosque supposed unbroken till this day. Mahomed, to have been miraculously built in the principal inmate of this Ash- two days and a half) for the saint ram of the God-mad since its beginning, seems to be the con- who is buried there, and the Tara necting link, and is almost always Garha. However, hardly any will kept near the Master, even taken have come to seek, amongst the to the West, and during the pre- poor, decrepit, spiritually-dazed sent long tour round India, being souls, loitering in these surround- washed and fed personally by the ings near the seat of the Khwaja Master, every day. But Baba's some lovers of Divinity, who, work with and through others of through their intense love and this type during the present tour longing for union with the Divine commenced in Delhi where the Beloved, are dazed by a flash of first was brought, washed and fed Divine Light and have lost them- by him, and from there, Baba selves on the Path without a Guru seems to have restarted this phase to guide them, are oblivious to the of his work actively again. outer world and indifferent to For a long stay with a big party their own bodily needs, and as of about 30 touring with Baba, such are taken for mad by a world also to collect a number of these ignorant of their true condition. God-mad and keep some of them One of Baba's special tasks with him, give them bath and seems to be the finding of these food and his personal touch daily, spiritually-advanced but dazed a big bungalow to accommodate all, in

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a quiet, secluded locality where all sorts presented themselves he could work undisturbed, is during the preliminary search for essential. To have one suited for residential quarters, and every- the important work contemplated where the party had to put up would not ordinarily be easy to with some sort of inconvenience secure, immediately. But where due to delays in making these he wills it everything is possible; arrangements. But where Baba and an ideal bungalow in an wants to work on the gross plane, ideally suitable locality is found it is a mere question of the Divine and hired surprisingly within a Will. All the imminent difficulties few hours. I refer to this to pre- seem to disappear, the person sent a vivid contrast between deputed on duty is internally conditions of work when Baba directed to step into just the right wills, and otherwise when he place, it seems ideal, is easily leaves things to take their natural available, the party concerned course, as experienced during (owner or manager) is readily work under him. Hyderabad, found, terms are favourable and Benares, Agra, Delhi in this all the arrangements are made, respect actually presented and even coping with a thousand and became problems, and days of one details of peculiar require- hard labour and search throughout ments of a party like ours, in a these cities for available places of surprisingly short time. To put it residence would bring us nowhere in a nutshell, instead of ourselves until eventually Baba and party trying to find things, things come would actually be on the spot or to us automatically one after the very near, and shove in quarters other. It is one of the most where it would take time to adjust wonderful experiences the themselves and which we would Master's disciples have in leave just when we feel a bit working under his directions. settled. In short, wherever Baba In Ajmer, all are enthusiastic had just a short stay for his and look forward for some internal work, incidentally giving surprise in this work of Baba's, the group an opportunity of a and they truly had one of the most little sight-seeing, difficulties of unusual treats in

NOTES FROM MY DIARY 59

life during their month of stay and In order to avoid all external dis- work in this new undertaking in turbances, not only from visitors Ajmer. It forms a special chapter but also from members of his own in itself, details of which will be group coming from other places, given in our next issues from he kept his visit and stay at Ajmer different angles as observed by strictly private and unknown to different persons. Some striking anyone except those staying with traits of these masts (God-mad) him. And although his contact brought over and treated here, with the outside world continued their strangely amusing talks and through correspondence, tele- murmurs with Baba, like seeming grams and cables, etc., these were prattle of innocent babes, will also diverted to and from a distant provide very interesting reading. place—about 85 miles away from Besides it will give our readers an Ajmer, which would hardly give idea of Baba's work even on this clue to anyone about Baba being material plane with these peculiar beings: how in their dimly visible in Ajmer. None of course knew in perception of things above the Ajmer who Baba was, as also his normal and imperceptible to party, our identity being kept ordinary vision, they see and in- absolutely undisclosed, and infor- wardly recognise the Master mation when necessary was given (Baba), although faintly, and out that it was a touring party. allude or refer to these strange Nor did his own mandali know of experiences and things they see, this at Meherabad, his principal in a language that is significantly and original centre, from where mystical. all correspondence for Baba and The importance of this par- party is redirected to wherever we ticular work could be judged from are. All mail, wires and cables for the facts that Baba literally cut the entire party were instructed to himself off to the outside world be redirected care Station Master, during this period, keeping him- Marwar Junction, from where self entirely occupied with these these were received and sent out. masts to the exclusion of all else. A member of the party

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was specially deputed for this the universe internally as well as duty to travel between Ajmer and externally. It is a different mode Marwar every alternate day. This or method of working that they might seem so strange, and it did, adopt according to time and but it had to be done. Else there circumstances. His dear loving was always a risk of any of his children, especially those who devotees or disciples from other call for his help in their hours of places running up to him, if the need, cannot be left unheeded. So place of Baba's residence were during Baba's special work at known, for darshana, advice and Ajmer with these masts, although guidance which they all seek he literally kept himself out of all from him in all the multifarious external touch and contact with the outside world, he did this problems of life. But at certain work internally, giving the times, when the Master wants to desired guidance and help do certain important work, un- wherever needed, as was ex- disturbed, he has to keep himself perienced by so many of his aloof and away and unknown, or devotees and even others who has to issue any special instruc- talked of it later to him and to tions forbidding to come to him, other members of his mandali. for certain periods. This does BABA'S BIRTHDAY NOT mean and should not be misunderstood that the Master This time, Baba was in the neglects those who depend on midst of his activities with the him and need his advice or God-mad at Ajmer, on his 45th guidance. His real contact and Birthday. It was his own wish that help is more internal than ex- this year there will be no cele- ternal. Has he not said that, bration. "Things which are real and lasting It was rather desired and decreed by Baba to be a day of are given and taken in silence!" great work that he wished to do. Thus does he help all internally, He ordered a specific number of irrespective of time or space, the masts (20) to be brought to whenever his help is truly needed. him from all around the city, No voice is left unheard with whom he would personally wash Masters of Perfection who control and

NOTES FROM MY DIARY 61

feed during this day, and only in various manners according to after finishing work with all these their different natures and types. would he partake of food himself. People who knew these holy To collect and bring this required, men and actually revered them as number took hours for the Valis and Pirs (saints of the 5th mandali whose hard labours and 6th spiritual planes) would could not be left unnoticed. It is dissuade the Master's mandali easy to find and, feed any number from trying to get hold of them, of vagrants rambling around in saying it was impossible, and it streets in India, particularly in the actually created a stir when some surroundings of the Khwaja's of these were finally persuaded mosque in Ajmer, but it is very and did come out of their dug- difficult to get hold of masts, to outs to follow Baba's disciples induce them to leave their places going over to where Baba wanted where they have stayed for long them. The bystanders could not years, since they avoid any outer believe their eyes, and huge disturbance to their spiritual crowds followed in procession ecstasy. They are sensitive to through the streets of the city as if change, lose their moods and it were a big festival, when these sometimes even become enraged, masts were driven in tongas from and if not tackled very tactfully, their remote dwelling places to mildly and lovingly, it may lead the bungalow where the Master to a row in public in their was expecting them. It was still surroundings where they are so quite another task of infinite revered. This would spoil the patience and mild loving persua- work intended. It needs rather a sions for hours to induce them for special technique of this parti- a bath, or food, or a shave, as they cular type of work in which the wouldn't let anyone touch even a Master's mandali have become hair of their shabby, unclean adepts, particularly K.. who might beard or on head, nor even would be said to be an expert in this task they allow anyone to touch their of bringing the masts after hours dirty clothes. One of these would of patient and loving persuassions at times

62 MEHER BABA JOURNAL

take hours to get rid of his clothes thereupon remarked with regard and be given the bath and food by to the spirit of true sacrifice: the Master. These masts are "Sacrifice is sweet when it is for a oblivious to all external good cause." surroundings and utterly indiff- Question erent even to their own bodily Is faith in God essential? needs for food or clothing, yet Answer remain blissfully happy being all That depends on how you the time engrossed in spiritual interpret faith. Some who have ecstasy. What a contrast does this faith and believe in God, lead a present between our worldly ideas life without character and fail to of superficial neatness and clean- make any spiritual progress, liness on the surface and the true while there are others who do not inner cleanliness of the heart, even believe in God but lead such drowned in Divinity, ecstatic in a noble life that they automat- Divine intoxication, even with ically come closer to God. rags and dirt! It is indeed beyond Question our ordinary intellect to have an What is the goal of creation? idea of their spiritual state. Answer To know the Self as the infinite AN INTERVIEW eternal existence and to enable On the 18th of March last, Mr. others to realize this same Self. K.., a great Congress worker, Question visited Shri Baba and had con- How did the Universe come versation with him also of general about? interest which we reproduce Answer hereunder:— This needs long explanation. When Mr. K.. was introduced (In "Philosophy and Teachings" it to Shri Baba, it was explained is explained.) Universe, if under- that he was an Indian Civil stood as created, has an entirely Servant (I. C. S.) and held res- different meaning from our view- ponsible Government posts, but point that universe does not exist. gave it all up for service to the Actually it is only God who Country through Congress. Baba appears as universe. But it is

NOTES FROM MY DIARY 63

necessary to creation to have this Question dual idea of God and universe. Why does God who is so kind To know the exact meaning of and merciful give suffering and the "awake" state, one has to pain to so many? experience the "dream" state. Answer Dreams can be good and bad. In God has nothing to do with dream you can suffer or enjoy. this. God is all One-in-One. He is But when you wake up, you find aloof and yet so attached that whatever is done is by His Law of it is all a dream. But this dream Love and Will. For example, should be so adjusted that it when you sleep you enjoy a awakens you soon. Sacrifice, dream, and the enjoyment is so character and selfless service help intense that this dream of hap- in waking you soon. piness does not wake you soon. Question But if in the midst of the dream Why do forces of evil pre- you suddenly saw a snake you dominate over forces of virtue? would at once wake up. This is Answer the Law of God. God is neither It is all in the scope of Uni- merciful nor cruel in your versal Law. The suffering that "awakened" state. appears so grave is necessary, for Question happiness, as binding is necessary Is renunciation of the world to experience freedom. Unless necessary for spiritual attain- evil temporarily triumphs, suf- ment? fering cannot be experienced. Answer This universe is based on duality. Internal renunciation is neces- Binding and freedom, bad and sary, but not external renun- good, evil and virtue are inter- ciation. It is not the outward dependent. If only one aspect escape from the world that leads you to God. You have to live in existed, there would be no mean- the world, do all your duties, and ing or interest in life. For the yet feel as detached as if you attainment of ultimate freedom were living in seclusion in the and happiness, temporary victory midst of intense activity. How can of evil over virtue is necessary. you renounce this body and

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mind by retiring into the jungles? Question Question Is the path shown by Gandhiji In a slavish country like India, the only path to attain India's is it not the duty of every Indian freedom? to work for the liberation of his Answer country? In some respects it is. It de- Answer pends on the circumstances. If Yes, but the aspect must be India were not so disunited in- from spiritual standpoint. If ternally as it is now, the policy of material freedom binds you to Mr. Gandhi would bring freedom maya and leads to spiritual in a few moments, but it is so avoidance, it is no freedom. You difficult for the Hindus and must try heart and soul to have Mohammedans to unite. Mr. India free, but it must be the Gandhi saw me four times and I freedom that helps you towards said the same thing to him that Truth and spirituality. unless the hearts of Hindus and Question Mohammedans are united, little Will India come in the fore- progress can be expected. front, as in days of old, to lead the Work with all your heart, with world? the one motive of making India Answer truly free, but do not think of the It is the duty of India to lead results of your work. Men like the world spiritually. you can do what millions cannot Question do, as you have heart, intellect When will your Holiness mani- and sincerity. This selfless service fest yourself ? of yours in striving for India's Answer freedom will lead you ultimately The time is very near. to God.

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MEHER BABA JOURNAL A MONTHLY PUBLICATION Elizabeth O. Patterson, Managing Editor and Publisher for the "Meher Editorial Committee" "Meherabad", Ahmednagar, India

MEHER EDITORIAL COMMITTEE C. V. Sampath Aiyangar, ( Late of Madras Judicial Service ) Dr. Abdul Ghani Munsiff, Princess Norina Matchabelli, Adi K. Irani, Elizabeth C_Patterson, Estelle Gayley, F. H. Dadachanji, Abdul Kareem Abdulla.

Contributions of manuscripts will be welcomed, and it is requested that they should be typed. No manuscript will be returned unless accompanied by a self-addressed stamped envelope. All communications regarding same should be addressed to Princess Norina Matchabelli, Literary Manager, Meher Baba Journal, " Meherabad ", Ahmednagar, India. Enquiries concerning subscriptions and notice of change of address should be addressed to Estelle Gayley, Secretary, Meher Baba Journal, "Meherabad ", Ahmednagar, India. Postal Money Orders and cheques should be made payable to Elizabeth C. Patterson, Treasurer, Meher Baba Journal, " Meherabad ", Ahmednagar, India. SUBSCRIPTION RATES Twelve months (including Inland or Foreign postage) India Rs. 3; England sh. 8; U. S. A. $ 2. ( Single copies ; 6 annas, or 1 shilling, or 25 cents. )

Printer:—R. B. Hiray, Mohan Printers, Near Cotton Market, Ahmednagar

MEHER BABA JOURNAL Vol. 1 March 1939 No. 6 NOTE Meher Baba Journal was originally printed in India 1938-42. In these early days Indian printers and type-setters were not always athome with the English language. Naturally enough, certain mistakes in language did find their way into the original publication but, considering circumstances, these mistakes were minor and remarkably few in number. The following list of corrections is a current addition to what is otherwise original text.

ERRATA page col para line original text corrections

5 1 4 witheld withheld nd 11 2 1 5 'NETI' 'NETI' "NETI, NETI" nset 12 1 16 opponents opposites 22 2 2 19 carresses caressess 29 1 2 8 spirtual spiritual 34 2 2 9 are there?", he says are there?" he says 38 verse 12 thraldom thralldom 46 1 2 3 heirarchy hierarchy 46 2 1 2 skecth sketch 47 1 2 2 unscrutable inscrutable 47 1 2 10 celebates celibates 50 1 1 18 cantonement cantonment 52 1 2 3 In toto In toto 56 2 1 21 minarettes minarets 56 2 1 25 minarettes minarets 57 2 2 7 accomodate accommodate 61 1 1 24 suroundings surroundings 62 1 1 5 suroundings surroundings