Embed Size (px)
Citation preview
WHAT
MEHER BABA
SAYS:
f/i
WHAT
MEHER BABASAYS
Compiled by :
Dr. G. S. N. MOORTY, m.a., ph.d.,KHARAGPUR
PUBLISHERS :
I SHREE MEHER CENTRE
86/1 lAj Harish Mukherji Road,
Calcutta-25.
25th February, I960.
MEHER BABA'S 66th BIRTHDAY.
jPublished by :
Anil Kumar Sarker, forShree Meher Centre,86/11 A, Harish Mukherji Road,Calcutta—25.
All copyrights duly assigned byCompiler & Publishers toAVATAR MEHER BABA
through Sole Licencee ADI. K.IRANI, King's Road, Ahmedna-gar (Deccan), Bombay State.
Printed by:
N. K. Gossain & Co. (?) Ltd.,7/1, Grant LaneCalcutta—12.
/-70/S'SC
Preface
The few'sayings' printed herein have been selected out of theDiscourses (available in printedVolumes) of AVATAR MEHERBABA, now living at Pimpalgaon,Ahmednagar (Deccan), BombayState, and whose 66th Birthday iscelebrated today. It is hopedthat this short compilation willhelp the readers to receiveBABA's Love by further studyof the various larger Publicationsby and about MEHER BABAand by contacting Him—Whohas 'come not to teach, but toawaken'.
Meher Baba's Information
Centres all over the world arealways at your service.
25.2.1960. Dr. G.S.N. Moorty.
Meher Baba's SpecialMessage
"Drown all sound in My
SILENCE to hearken My WORDof words."
10. 2. 1960
mmmmm 'irT> tfj
:r3TB'■''*M3^'':?5T1'' ■ '2-'
1' ' '■* '*^ '*' ' ■■ 1^'
WHAT
MEHER BABASAYS:
1. the dawn of understanding, the problem of
wars would disappear.
2. To understand the problemof humanity as merely the problem of bread is to reducehumanity to the level of ani-mality.
3. It is a mistake to look uponscience as anti-spiritual,
Science is a help or hindrance to spirituality accord
ing to the use to which it is put.
4. The progress of humanity isassured only with science andreligion hand in hand.
5. The New Humanity will befreed from the life of limitations and have unhamperedscope for the creative life of the
spirit.
6. The New Humanity will comeinto existence in the release
of love through the spiritualawakening brought about bythe Masters.
8
7. Humanity will attain to a newmode of 'being' through thefree interplay of love fromheart to heart.
8. Through Divine Love, theNew Humanity will learn theart of cooperative and harmonious life, it will free itselffrom the tyranny of forms andrelease the creative life of
spiritual wisdom.
9. To arrive at self-knowledge isto arrive at God-realisation.
The process of attaining God-realisation is a game inwhich the beginning and theend are one.
10. The SADGURU (Kutub)knows Himself to be in thecentre of the universe andeveryone, high or low, goodor bad, is at the same distancefrom Him.
11. The God-man knows Himselfto be infinite and beyond ailforms.
12. When the God-man descendsinto the world of forms from
the impersonal aspect of God,He knows, feels and worksthrough the universal mind.
13. The hypocrite knows that hedoes not know, and his
pretence creates serious kar-
10
raic binding for himself;though he is a source ofdanger to the weak and thecredulous, he cannot continuewith his deceit.
14. The Grace of the God-man is
like rain which falls on all
lands, barren and fertile, butfructifies only the lands thathave been rendered fertilethrough toil.
15. The Avatar is interested ineverything, but not concernedabout anything.
16. When the soul receives realiza
tion of God, all sanskaras disappear.
u
17. Before the opening of the innereye, the mind conceives of the
goal as the Infinite.
18. The Master gives a push to theaspirant, so that he passeson instead of getting caughtup on the way.
19. The Master is not perturbedby the failings of the disciple,which He tolerates withpatience and infinite capacity to wait, knowing thatwhen the disciple gets established on the Path, these failings would disappear.
20. Once the Master is satisfied
that the disciple is firmly
established, He cleanses themind of the disciple of blemishes and often achieves this
at the risk of appearing ruthless.
21. One Master is not greater thananother; the disciple must,however, place his ownMaster above other Masters,until he transcends the domain
of duality and realises unity.
22. The ideas, beliefs, opinions,views or doctrines that a per
son may intellectually 'hold'constitute a superficial layer
- of human personality.
13
23. To be spiritually fruitful, thinking must be not only criticalbut creative.
24. Every man is a rightful heir tothe Truth.
25. Spiritual elfort demands notonly physical endurance andcourage, but forbearance andmoral courage.
26. Worry is the product of imagination working under the stimulation of desires, livingthrough sufferings that areour own creation.
27. Worry is a serious dissipationof psychic energy.
M
28. The cure for worry and depression is detachment, the practiceof separating oneself from theillusion of existence.
29. What the Master expects isthat the aspirant will do hisbest. He does not expect immediate transformation of consci
ousness.
30. Service springs out of thespontaneity of freedom, inthe cooperative spirit in whichthere is no insistence upon theclaims of T'.
31. One of the most difficult thingsto learn is to render service
15
without fuss and without pride.In the world of spirituality,humility counts as much asutility.
32. True faith is grounded in thedeeper experience of the spiritand purified intuition.
33. Living faith in the Masterbecomes a supreme source ofinspiration.
34. Living faith is an active attitudeof confidence in the Master,expressing itself not onlythrough trustful expectationof help, but through the spiritof self-surrender and dedica
tion.
i6
35. The relation between Masterand disciple is primarily arelation between the lover andhis Divine Beloved, the mostimportant relationship aperson can enter.
36. Complete self-surrender and
unquestioning love becomepossible when the disciplehas faith in the Master.
37. Service offered under conditions of discomfort or inconvenience is the test of the
devotion of the disciple.
38. The Master as one with the
Higher Self makes no mistakeabout right valuation.
17
39. Internal or mental renunciation consists in giving up allcravings, feelings of self-importance, opinions, habitsand attitudes.
40. Eating is satisfaction; fastingis denial.
41. Repentance consists in mentally reviving the wrongswith severe self-condemnation.It is not mere regret or sorrow
for the wrong.
42. Sincere penance does notconsist in perpetuating grieffor wrongs one has done, butin resolving to avoid them infuture.
i8
43. Self-less service is accomplished v/hen there is no thoughtof reward or result.
44. The person who leads a life of
selfless service is, however,never self-conscious in ser
ving. He does not makethose he serves feel that theyare under any obligation to him.
45. Meditation should be dis
tinguished from concentration. It is the first stage ofa process which develops intoconcentration.
46. Meditation should not be
resorted to as if it were a form
of medicine.
^9
47. Intelligently conducted, collective meditation can prove
to be of immense help tobeginners, although advancedaspirants invariably meditateby themselves.
48. Specific instructions from theMaster supply necessarycorrectives for neglectedaspects of personality.
49. Like many other things ofspiritual importance, meditation yields its significanceafter the person has experienced it, not when he tries tounderstand it by examination.
20
50. Philosophy is the outcome ofthe endeavour to grasp theultimate nature of life.
51. The Divine Truths are most
easily grasped when directlypassed on to the aspirant by aLiving Master.
52. The purpose of Creation isthat the self should enjoy theEternal Self consciously.
53. The Path begins when the selffinds itself and turns its con
sciousness towards the Eternal Self.
54. At the end of the Path the self
frees itself from all sanskaras
31
and desires connected with thematerial, subtle and mentalworlds, and from the illusionof being finite.
55. To live the life that is inspiredand illumined by the spiritualideal as embodied in the Mas
ter is the culmination of all
the forms of personal meditation.
56. It is important in this meditation that the symbol should
not be externalised as if In
finity were outside the aspirant; it should be thought ofas within.
22
57. Thoughts have to be attendedto, before they are controlled.
58. Only in complete internalsilence is Truth found. When
the surface of the lake is
still, it reflects the stars; so
when the mind is tranquil, itreflects the nature of the Self.
59. Just as a prisoner who lookingout of the window of his prison at the expanse of the skymay get lost in the visionof space, so the aspirant whoenters into a trance-meditation
may temporarily forget limitations immersed in the light
and bliss that it brings.
2.8
60. Those who are in direct contact with a God-realised Mas
ter may find the special formsof meditation unnecessary.It is enough to be under theguidance of the Master and tohave love for Him.
61. All energy is an expression ofthe mind, therefore the transition from the energy-state tothe mind-state constitutes an
advance towards the God-
state of Sahaj Samadhi.
62. Form is solidified energy, energy is an expression of themind, the mind is the conver
ged mirror of Eternity and
24
Eternity is the Truth, whichhas thrown ofT the mask of
the mind.
63. The ego attempts to solve itsinner conflicts through false
valuation and wrong choice.
64. Three-fourths of our life is
made up of ordinary things;and though conflict concerning such things may not causemental agony, it leaves a senseof uneasiness.
65. To fear God and His manifes
tations is to strengthen duality;to love them is to weaken it.
66. In love, the T does not think ofits own preservation. The egois the affirmation of separate-ness from the other; and loveis the affirmation of oneness
with the other ; the ego can
be dissolved only throughlove.
67. The ego is like the icebergfloating in the sea", of whichabout one-eighth is visible.Only a small portion of the egobecomes manifest in consciousness as an explicit 'T; themajor portion remainssubmerged in the dark andinarticulate sanctuaries of thesub-conscious mind.
36
68. When through the grace of theMaster, the ignorance whichconstitutes the ego is dispelled,there is the dawn of Truth
which is the goal.
69. Outward submission is the
effect of the inferiority-feelingand enhances the ego in oneof its worst forms.
70. So that a car should move to
wards its destination, a driver is
necessary; but, the driver maycultivate strong attachmentsfor the things he encounterson the way, and may not onlyhalt at intervening places butget lost in the side ways in
27
pursuit of things that appeal tohim. He may keep the carmoving without coming nearerthe goal; he may even get
farther away from it. Something like this happens whenthe ego assumes the controland direction of consciousness.
71. Treading the spiritual path isnot like riding a saddled horse.
72. The aspirant who enlists inthe service of the Master may
be compared to a broom bymeans of which the Master
cleanses the world of impuri-,ties.
28
73. The Master helps the aspirantin His own inner ways, whichhave no parallel in the ways ofthe world.
74. Progress from one surrender
to another is progress from aminor conquest to a majorone.
75. When the mind sees the Self,
there is illumination.
76. Occult experiences are vouchsafed to the aspirant when theyare necessary for spiritual
purposes, not when he asksfor them.
39
77. To derive bliss from the mere
Darshana of the Master is a
great thing because it indicatesthat the aspirant has desire-lessness and love,—the two
essentials of spiritual life.
78. Like Darshana, falling at thefeet of the Master also has a
value of its own. The feet,
which are physically the lowestpart of the body are, from thespiritual point of view, thehighest.
79. The help of the Master goesout not only to those whohappen to be in His physicalpresence but also to those who
.30
establish mental contact with
Him.
80. Those who come in direct con
tact with the Master receive
His direct help and those who
are closely connected with hisdisciple receive His indirecthelp.
81. When the internal eye is opened, God who is the object ofsearch and longing is sighted.
82. When the time is ripe, theMaster opens this internal eye.
83. The universe in the self springsinto existence from the tiny
31
point in the self which isreferred to as OM.
84. Those who have realised God
constantly see the universe asspringing from this 'Om-point'which is in everyone.
85. When God is realised, alloccult powers dwindle in importance.
86. Even the slightest misuse ofoccult power has severe reaction and creates a binding for
the soul.
87. The saints sometimes fulfil the
earthly desires oftheir devotees;this is not done because they
33
are interested in earthly affairs, but because they desireto wean away their devoteesfrom material desires.
88. When the Master's help can be
consciously received on thehigher planes, it becomes morefruitful than the help giventhrough physical medium.
89. Most persons consciouslyor unconsciously attachundue importance to occultphenomena and mistake themfor spirituality.
90. Ordinarily man is unconscious of the inner planes, just
.S.'?
as a deaf man is unconscious
of sounds.
91. Death inaugurates a period ofcomparative rest consisting ina temporary withdrawal fromthe physical sphere of action;it is the beginning of an interval between one incarnation
and another.
92. The recording of earthly lifehas been taken on the film of
the mind, and it is now time tostudy eartlily life through themagnified projections of thefilmed record on the screen
of the subjective consciousness.
34
93. Sex is a specific kind of bodilyattraction, which presupposesdifferentiation of forms, a
specific kind of psychic entanglement with the forms, anda specific expression of life andenergy.
94. That which a person gives witha selfish motive binds him,
as much as what he takes with
a sense of separateness.
95. Everyone wants to know andrealise the Truth, but Truth
cannot be known and realised
unless ignorance is known andrealised as ignorance.
^5
96. Just as a coin that does not
have currency is treated asfalse though it has a kind ofexistence, the objects of desireswhen seen in their emptinessare treated as false, thoughthose objects might continueto have some kind of recogni
tion. They are there and theymay be known, but no longermean anything.
97. When an unimportant thing isregarded as important, we haveone manifestation of the work
ing of Maya.
98. Man cherishes false belief
because he relishes it.
36
99. As the fish out of water longsfor water, the aspirant whohas perceived the goal longsfor God.
100. Just as one climbing a mountain comes upon a deep valleyand may be so fascinated withits beauties that he forgetsthe goal and believes he hasarrived, so the aspirant maymistake intermediate achieve
ments for the goal.
101. After a period of comparativestillness, the mind begins tofunction on the new plane,and experiences a . state ofconsciousness utterly different
37
from that which has been leftbehind.
102. Infinite knowledge is latent ineveryone, but has to be unveiled. The way is to put intopractice the spiritual wisdomone has.
103. Karma Yoga or the Path ofAction consists in acting uponthe intuitions of the heart
without hesitation.
104. The secrets of spiritual life areopened to those who venture,
not to those who seek guaran
tees for every step.
38
105. Love is not love if based uponany expectation. In the intensity of Divine Love, the loverbecomes one with the Beloved.
106. There is no Sadhana greaterthan love; there is no law
higher than love; and there isno goal beyond love. Godand love are identical and one
who has Divine Love has
received God.
107. All excellences are latent in
spiritual perfection. Krishnawas spiritually perfect.
108. Krishna proved to Arjuna thathis apparently bringing out the
39
physical and mental annihilation of Kauravas, who werevicious was for their spiritualsalvation. Perfection may
manifest itself through killing or saving, according tothe spiritual demands of thesituation.
109. Perfection does not consist
in being inhuman but in beingsuperhuman; it is the full
development of that rationality which is implicit in humanity.
110. The conscious descent of God
into the limited form of man is
known as Avatar; this is anexample of perfection.
40
111. Like the shuttle of the weaver'sloom, the human mind moveswithin two extremes, developing the warp and the woof ofthe cloth of experience.
112. The Master often chooses totake His disciples under cover,for they are likely to be moreactively useful for His workif taken blind-folded than if
taken with open eyes.
113. To use a geometrieal metaphor,when a desire passes intoaction, it traverses a distance
that is equal to the radiusof a circle describing theboundary of the sanskarasconnected with it.
41
114. Lust finds its expressionthrough the physical body andis concerned with the flesh.
115. Greed is the restlessness of the
heart, and consists mainly ofcraving for power and possessions sought for the fulfilmentof desires.
116. Mind is the seat of anger, andits expressions are mostlythrough the activities of themind.
117. Wants should be distinguishedfrom needs. Pride and anger,
greed and lust are differentfrom need.
42
118. Th e dawn of love facilitates the
death of selfishness. Being isdying by loving.
119. Every time you sleep you areunconsciously united with
the One Being.
120. If your union with the OneBeing had been a consciousunion, you would have awakened into a new life.
121. For the celibate as for the
married, the path of inner lifeis the same.
122. By the gradual elimination ofdesire and the progression
4?>
through a series of increasinglyricher experiences of love andsacrifice, married people mayarrive at Infinity.
123. When the two partners togetherlaunch upon the spiritualadventure of exploring thehigher possibilities of the spirit,they must, at the outset, surrender all calculations con
cerning the nature and amountof individual gain.
124. In married life, two souls link
ed with each other are called
upon to tackle the wholecomplex problem of personality together. This is exactly
44
where married life is different
from all other forms of sex
association.
125. Only through the exercise ofmental control is it possible forman to rise from passion to
peace, from bondage to freedom, and from animality tospirituality.
126. Life and Love are inseparable.Where there is life, thereis love.
127. Human love makes its appea
rance in the matrix of ego-con
sciousness which has countless
desires.
45
128. The emergence of higher lovefrom the shell of lower loveis helped by the constant exercise of discrimination.Therefore, love has to bedistinguished from the obstructive factors of infatuation, lust,greed and anger. In infatuation, the person is a passivevictim of attraction, but in love
there is an active appreciationof the intrinsic worth of the
object.
129. When pure love is first receivedas a gift of the Master, it islodged in the consciousnessof the aspirant as the seed ina favourable soil, and in
46
course of time, the seed develops into a plant, then intothe full-grown tree.
130. Human love is for the manyin the One. Divine Love is
for the One in the many.
Human love leads to complications and tangles; Divine Loveleads to integration and freedom.
131. Love is the reflection of God'sunity in the world of duality.It is the significance of Creation.
132. As love gathers strength, itgenerates creative restlessness
47
and becomes the spiritualdynamic which ultimatelysucceeds in restoring toconsciousness the originalunity of being.
133. The lover is detached from
subtle objects, and is free frompossessive longing for the Beloved.
134. In the mental sphere, Loveexpresses itself as completeresignation to the will of theBeloved. All selfish desireincluding longing for thepresence of the Beloved has
disappeared.
48
135. In the physical, subtle andmental spheres, the Lover isconscious of separation fromthe Beloved; but when thesespheres are transcended,the Lover is conscious ofunity with the Beloved.
136. Man does not seek suffering;it comes to him as an outcomeof his search for happiness.Happiness is sought throughthe fulfilment of desires, butin the pursuit of desires heis preparing for suffering fromtheir nonfulfilment.
137. Desirelessness causes a man tobe unmoved by pleasure and
49
Sorrow; he is not upset byopposites.
138. The only way of not beingdistressed by blame is to bedetached from praise also.
139. Of all sufferings, mental suffering is the most acute.
140. When a man through greatsuffering understands the truenature of desires, he realisesthat suffering is to be welcomed.Suffering may come to eliminate further suffering.
141. Divine Love cannot be awakened except by contact with theIncarnation of Love.
50
142. When true love Is awakened,it is the realisation of God.
143. There is no gift greater thanthe gift of spiritual freedom,and there is no task more
important than the task ofhelping others to it.
144. Spiritual freedom has to bewon by oneself for oneselfthrough watchful and unfailing war against the false self.
145. Spiritual workers have to redeem the world from the throes
of imagined duality by bringing home to people the Truthof the unity of all life.
.51
146. To realise God is to dwell inEternity; it timelessexperience.
147. You can help others to gainspiritual freedom and to comeout of the illusion of dualityonly if you yourself do notlose this idea of unity whileworking for others.
148. When you launch upon yourspiritual work, you will encounter divisions that peopledesperately seek to maintain,which they accentuate andfortify and strive to perpetuateconseiously or unconsciously.
149. You have to win people tothe life of Truth; they cannotbe coerced into spirituality.
150. You must not divide life into
departments and then attemptto deal with each departmentseparately. Departmentalthinking is an obstacle tointegral vision.
151. As spiritual workers, you haveto aim at an inclusive and
creative attitude to the
individual and social problemsof life.
152. As spiritual workers, you havealso to remember that the
5.S
1spiritual wisdom that you desire to convey to others islatently present in them, andthat you have only to beinstrumental in awakening it.
153. Spiritual workers must necessarily be confronted withmany obstacles; but obstaclesare meant to be overcome.
154; Raise up your hand. Thelight falling upon it is, as itwere, the urge; and the shadowyou see of the hand is latent inlight. Shadow is nothing; stillit is.
155. The Avatar is law-exceededGod. He is All-Powerful. He
54
comes down from the BeyondState to normal conscious
ness. Law cannot touch Him,
but He touches law, graspslaw, acts like an ordinary human being and uses power tomake others free from law.
156. Words and learning will nevercarry one too far. Those whohave love for Baba need not
read anything. Reading isnot necessary for those wholove, for Love takes one beyond the intellect and beyondthe mind.
157. Obedience is the Law of Love.
55
158. There are four types ofobedience :
(i) Obedience of a soldier,(ii) Obedience of a paid-ser
vant,
(iii) Obedience of a slave inbondage, and,
(iv) Obedience of a lover.
159. Everything happens now atthis moment. This moment is
eternal and continues to be
eternal, so much so, the nextmoment will be this moment.
160. In the Beyond State, God isboth the Father and the
Mother, in ONE.
56
PRAYER
dictated
AVATAR MEHER BABA
Oparvardigar, the Preserverand Protector of All !
Thou art without Beginning,and without End;
Non-dual, beyond comparison;and none can measure Thee.
Thou art without colour, without expression, without form, andand without attributes.
Thou art unlimited and unfatho
mable, beyond imagination andconception; eternal and imperishable.
57
Thou art indivisible; and nonecan see Thee but with eyesDivine.
Thou always were, Thou alwaysare and Thou always will be;Thou art everywhere, Thou
art in everything; and Thou artalso beyond everywhere and beyond everything.Thou art in the firmament and
in the depths. Thou art manifestand unmanifest; on all planes, andbeyond all planes.Thou art in the three worlds,
and also beyond the three worlds;Thou art imperceptible and
independent.Thou art the Creator, the Lord
of Lords, the Knower of all minds
58
and hearts; Thou art Omnipotentand Omnipresent.Thou art Knowledge Infinite,
Power Infinite, and Bliss Infinite.
Thou art the Ocean of Know
ledge, All-Knowing, Infinitely-Knowing; the Knower of the past,the present and the future; andThou art Knowledge itself.Thou art All-merciful and eter
nally benevolent.Thou art the Soul of souls,
the One with infinite attributes;Thou art the Trinity : of Truth,
Knowledge and Bliss.
Thou art the Source of Truth;the Ocean of Love.
Thou art the Ancient One, thehighest of the HIGH; Thou
p9
art Prabhu and Parameshwar;
Thou art the Beyond-God, and theBeyond-Beyond-God also; Thouart Parabrahma; Paramatma;
Allah; Elahi;. Yezdan; Ahura-mazda; God Almighty; and Godthe Beloved.
Thou art named EZAD; i.e.,
the Only One worthy of worship.
60
REPENTANCE & PRAYER
FOR FORGIVENESS
OM PARABRAHMA-PARA-
MATMA, Ya-Yazdan, Ya-
Allah, O God, Father in Heaven!
We repent, O God most merci
ful, for all our sins, for everythought that was false or unjustor unclean, for every word spokenthat ought not to have beenspoken, and for every deed donethat ought not to have been done.
We repent for every deed andword and thought inspired byselfishness, and for every deedand word and thought inspiredby hatred.
6i
We repent most specially forevery lustful thought, and everylustful action; for every lie; forall hypocrisy; for every promisegiven but not fulfilled, and for allslander and backbiting.Most specially also, we repent
for every action that has broughtruin to others, for every word anddeed that has given others pain,and for every wish that painshould befall others.
In Thy unbounded mercy, weask Thee to forgive us, O God,for all these sins committed by
us, and to forgive us for ourconstant failures to think andspeak and act according to ThyWill.
62
Important publications
THE AWAKENER—a current
Quarterly Journal published inU.S.A.—Subscription Rs. 9
per year.
GOD TO MAN, MAN TO GOD—Discourses of Meher Baba—
Rs. 10.
GOD SPEAKS—by Meher Baba—Rs. 30.
BEAMS FROM THE SPIRI
TUAL PANORAMA—by MeherBaba—Rs. 3.
STAY WITH GOD—by FrancisBrabazon—Rs. 5.
PERFECT MASTER—by C.B.Purdom^—Rs. 15.
63
■ ■'f,
