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Bhai Sahib Singh

Guru Gobind Singh came into this world with a special mission. He was the tenth Sadguru Sikh sect and performed certain duties for the emancipation of mankind. The Guru thus decided to evolve a new order with the sole object of making people realise the necessity of sacrificing their lives for the cause of dharma, righteousness. People should fight against the tyranny of the rulers, he said.
The Guru sent letters to his devotees, throughout the country, to come to Anandpur to attend the festival of Baisakhi. The devotees started converging on Anandpur like swarms of locusts. The year was 1699. A day before the first of Baisakh, a large number of people, including many women and children, collected at Anandpur. A large shamiana was pitched and decorated with buntings and flowers. Hymns from Sri Guru Granth Sahib were recited and divine atmosphere was created. Guru Gobind Singh was present in the pandal and listened attentively to the chanting of Asa-di-Var. He sat motionless for some time and then stood before the huge gathering, estimated to be about eighty thousand. His eyes were red like rays of the sun. He took His sword from the scabbard and flashing it in His hand, thundered like a lion: “My devoted Sikhs! My comrades! The goddess of power clamours for the head of brave Sikh. Is there anyone among this huge gathering ready to sacrifice his dear life at its call?”

Complete silence prevailed. People were stunned. They thought something had gone wrong with the Guru. The Guru once again roared. Again, there was no reply. The whole assembly was thrown into consternation. The Guru repeated His call. There was hushed silence. What the Guru wanted nobody knew. No Guru before Him had ever demanded the head of his followers like this. The Sikhs were surprised at the demand of the Guru who had all along been bestowing great affection on them. It was an amazing call. “Is there not one among the thousands who has faith in Me.” were the last words uttered by the Guru, flashing His eyes. People present there trembled. First, Bhai Daya Ram, a Khatri of Lahore, stood up with folded hands before the Guru to the astonishment of the whole gathering. It was unique scene – the Sikh offering His head. The Guru caught him by arm and took him inside the tent specially pitched for the purpose. The Guru, after a few moments, came out with his sword dripping with blood. Blood flowed from the tent too. The Guru then asked for another man to offer his head.

On 5th call Bhai Sahib Chand of Bidar offered his head. Earlier four had offered their head one by one.

Guru himself went into the tent and brought out the five Sikhs he had taken into the tent earlier. They were dressed in new clothes, with blue turbans on their heads and in loose long yellow shirts. They had waist bands and wore under wears of a special style, with swords hanging by their sides. They looked attractive and handsome like soldiers of velour. The audience was awe-struck. The Guru named them Panj Payaras, the five beloved ones. The whole congregation shouted with one voice Sat-Sri-Akal, Victory of God. The Guru address them thus; “I wish all of you embrace one faith and follow one path, obliterating all difference of caste and religion. Let the four Hindu castes mentioned in the Shastras be abandoned altogether and the path of co-operation with one another be adopted. Let nobody think himself superior to another. Do not follow the old scriptures. All should follow the tenets of Guru Nanak and his successors. Let men of the four castes receive My baptism and eat from the same vessel. Let nobody feel contempt for the other”.

Once again, the sky resounded with the shouts of Sat-Sri-Akal. The Guru was extremely delighted. He had achieved his objective. A new path was shown by him to his followers – the path of valours, devotion and sacrifice.

Bhai Sahib Singh

Bhai Sahib Singh was one of the Panj Piare or the Five Beloved of revered memory in the Sikh tradition, was born the son of Bhai Guru Narayana, a barber of Bidar in Karnataka, and his wife Ankamma. Bidar had been visited by Guru Nanak early in the sixteenth century and a Sikh shrine had been established there in his honour. Sahib Chand, as Sahib Singh was called before he underwent the rites of the Khalsa, travelled to Anandpur at the young age of 16, and attached himself permanently to Guru Govind Singh.

He won a name for himself as marksman and in one of the battles at Anandpur he shot dead the Gujjar chief Jamatulla. In another action the raja of Hindur, Bhup Chand, was seriously wounded by a shot from his musket following which the entire hill army fled the field. Sahib Chand was one of the five Sikhs who, on the Baisakhi day of 30 March 1699, offered, upon Guru Gobind Singh’s call to lay down their heads. They were greeted by the Guru as the five beloved of him. These five formed the nucleus of the Khalsa, the Guru’s own, inaugurated dramatically that day. Sahib Chand, after undergoing the rites of the Khalsa, became Sahib Singh, receiving the surname of Singh common to all members of the Khalsa brotherhood.

Bhai Sahib Singh fell in the battle of Chamkaur on 7 December 1705. (Extracted from web page www. punjpiare.com)


Joginder Singh as one of Punj Piyare of Avatar Meher Baba

Joginder Singh was a scholar in chemistry and had written 20 books on the subject.  Professor T. S. Wheeler, in Bombay once said, His text books in Chemistry can stand with any foreign text book. Professor Joginder Singh was born on 20th January 1984 and did his post graduation in Chemistry from Punjab University Lahore.  He worked as chemist in Burma shell Oil Company and later taught Chemistry at Akal College, Mastana at Allahabad. Later he became Head of the Chemistry Department at Mohinder College Patiala. Having known the teaching skills and the reputation of Joginder Singh, Professor Niranjan Singh wanted him to teach Chemistry to Honours student of Khalsa College Amritsar.  He therefore joined   Khalsa College n 1930. Later in 1948, Prof. Joginder Singh joined Sikh national College, Kadian. Finally he settled at Delhi. The two professors of the same subject were to become followers and favourites of the same Master.

Joginder Singh came to know of Meher Baba’s visit to Delhi from Principal Niranjan Singh. He was also present at Camp College, Delhi where Beloved Meher Baba gave darshan on 2nd December 1952.   He associate with W. D. Kain also and gad developed tremendous interest in the Awakener of hearts, Meher Baba.

Like Pritam Singh, Professor Joginder Singh also had to wait for a long time until he was caked at Meherabad in 1958.  Joginder Singh along with his wife and two sons and one daughter went to Meherabad for Meher Baba’s darshan on 13th November 1958, after six years since he met Him at Delhi. Later he said, “Early in the morning, I met my Beloved and kissed Him. I kissed His Lotus feet, hands and lips.” During this darshan, Joginder Singh’s son Niranjan Singh took few photos of Baba. Meher Baba blessed the whole family of Prof. Joginder Singh.

Joginder Singh loved Baba as Nanak. In fact after darshan at Meherabad, Joginder Singh would always say, “I feel as if I am in boson of my mother. I see no difference between Baba and Nanak.” The authority in chemistry met the “final authority” to become His forever. His heart sang the tune of Beloved Baba. He wrote a beautiful poem on Baba for His 68th birthday which was published in Divya Vani on 10th April 1962.

Poetry for a professor of Chemistry is something unheard of. But anything is possible in love. No wonder Baba called him one of His favourites. Joginder’s family much later again had Baba’s darshan at Pune in 1954. His son, Niranjan Singh Sekhon reminisces, his father having distributed a lot of copies of Baba’s last messages to many people on the occasion on His 75th birthday.

Prof. B .N. Bhasin met Prof. Joginder Singh in 1966 through his son Prof. C. Singh. Both C. Singh and Bhasin were lecturers then. Prof. Joginder Singh Loved Beloved Baba till his last breath


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Meher Baba said He was also appeared as Lord Abhram.  Judaism religion formed after Him and symbol of Judaism with two triangles and six corners appear on logo of Mastery in Servitude” in second order.  He was second advent of Avatar after Lord Zoroaster. Biographies of Lord Abraham and Meher Baba’s comment on His previous advent as are described as under:

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Baba said Munshi was Aurangzeb and he returned to His Darbar due to his past connection with Him. Brief biographies of Aurangzeb and Abdur Rahman (Munshiji) are written as under:

Aurangzeb -Mughal emperor

Aurangzeb (born November 3, 1618, Dhod, Malwa (India)—died March 3, 1707) emperor of India from 1658 to 1707, the last of the great Mughal emperors. Under him the Mughal Empire reached its greatest extent, although his policies helped lead to its dissolution.

Early life- Aurangzeb was the third son of the emperor Shah Jahān and Mumtāz Maḥal (for whom the Taj Mahal was built). He grew up as a serious-minded and devout youth, wedded to the Muslim orthodoxy of the day and free from the royal Mughal traits of sensuality and drunkenness. He showed signs of military and administrative ability early; these qualities, combined with a taste for power, brought him into rivalry with his eldest brother, the brilliant and volatile Dārā Shikōh, who was designated by their father as his successor to the throne. From 1636 Aurangzeb held a number of important appointments, in all of which he distinguished himself. He commanded troops against the Uzbeks and the Persians with distinction (1646–47) and, as viceroy of the Deccan provinces in two terms (1636–44, 1654–58), reduced the two Muslim Deccan kingdoms to near-subjection.

When Shah Jahān fell seriously ill in 1657, the tension between the two brothers made a war of succession seem inevitable. By the time of Shah Jahān’s unexpected recovery, matters had gone too far for either son to retreat. In the struggle for power (1657–59), Aurangzeb showed tactical and strategic military skill, great powers of dissimulation, and ruthless determination. Decisively defeating Dārā at Samugarh in May 1658, he confined his father in his own palace at Agra. In consolidating his power, Aurangzeb caused one brother’s death and had two other brothers, a son, and a nephew executed.

Emperor of India -Aurangzeb’s reign falls into two almost equal parts. In the first, which lasted until about 1680, he was a capable Muslim monarch of a mixed Hindu-Muslim empire and as such was generally disliked for his ruthlessness but feared and respected for his vigour and skill. During this period he was much occupied with safeguarding the northwest from Persians and Central Asian Turks and less so with the Maratha chief Shivaji, who twice plundered the great port of Surat (1664, 1670). Aurangzeb applied his great-grandfather Akbar’s recipe for conquest: defeat one’s enemies, reconcile them, and place them in imperial service. Thus, Shivaji was defeated, called to Agra for reconciliation (1666), and given an imperial rank. The plan broke down, however; Shivaji fled to the Deccan and died, in 1680, as the ruler of an independent Maratha kingdom.

After about 1680, Aurangzeb’s reign underwent a change of both attitude and policy. The pious ruler of an Islamic state replaced the seasoned statesman of a mixed kingdom; Hindus became subordinates, not colleagues, and the Marathas, like the southern Muslim kingdoms, were marked for annexation rather than containment. The first overt sign of change was the re-imposition of the jizya, or poll tax, on non-Muslims in 1679 (a tax that had been abolished by Akbar). This in turn was followed by a Rajput revolt in 1680–81, supported by Aurangzeb’s third son, Akbar. Hindus still served the empire, but no longer with enthusiasm. The Deccan kingdoms of Bijapur and Golconda were conquered in 1686–87, but the insecurity that followed precipitated a long-incipient economic crisis, which in turn was deepened by warfare with the Marathas. Shivaji’s son Sambhaji was captured and executed in 1689 and his kingdom broken up. The Marathas, however, then adopted guerrilla tactics, spreading all over southern India amid a sympathetic population. The rest of Aurangzeb’s life was spent in laborious and fruitless sieges of forts in the Maratha hill country.

Aurangzeb’s absence in the south prevented him from maintaining his former firm holds on the north. The administration weakened, and the process was hastened by pressure on the land by Mughal grantees who were paid by assignments on the land revenue. Agrarian discontent often took the form of religious movements, as in the case of the Satnamis and the Sikhs in the Punjab. In 1675 Aurangzeb arrested and executed the Sikh Guru (spiritual leader) Tegh Bahadur, who had refused to embrace Islam; the succeeding Guru was in open rebellion for the rest of Aurangzeb’s reign. Other agrarian revolts, such as those of the Jats, were largely secular.

In general, Aurangzeb ruled as a militant orthodox Sunni Muslim; he put through increasingly puritanical ordinances that were vigorously enforced by muḥtasibs, or censors of morals. The Muslim confession of faith, for instance, was removed from all coins lest it be defiled by unbelievers, and courtiers were forbidden to salute in the Hindu fashion. In addition, Hindu idols, temples, and shrines were often destroyed.

Aurangzeb maintained the empire for nearly half a century and in fact extended it in the south as far as Tanjore (now Thanjavur) and Trichinopoly (now Tiruchchirappalli). Behind this imposing facade, however, were serious weaknesses. The Maratha campaign continually drained the imperial resources. The militancy of the Sikhs and the Jats boded ill for the empire in the north. The new Islamic policy alienated Hindu sentiment and undermined Rajput support. The financial pressure on the land strained the whole administrative framework. When Aurangzeb died after a reign of nearly 49 years, he left an empire not yet moribund but confronted with a number of menacing problems. The failure of his son’s successors to cope with them led to the collapse of the empire in the mid-18th century.

 Abdur Rahman (Munshi ji)

Shaikh Abdur Rahim. Munshi ji was the storekeeper at the Public Works Department in Poona. His office assistant was Sayyed Saheb, through whom Munshi ji had heard about Merwan Seth.

Munshi ji, 42, was a faithful Muslim but he was also a generous, simple-hearted, unassuming person. He believed in the Prophet-hood of Muhammad, but was not orthodox. He enjoyed socializing with his friends, but most of all he enjoyed playing cards. This he hesitated to admit to Merwan Seth, thinking it was not spiritual.

One day Merwan Seth went to Munshiji's office concerning some business with the toddy shop. Without knowing who he was, Munshi ji was so taken by Merwan's appearance that he could not even say, "May I help you, sir?" Munshi ji simply stared at the striking figure and wondered who this young man was. Merwan introduced himself and proceeded to get his work done. After he left, Munshi ji longed to see Merwan Seth again.

Soon after, Sayyed Saheb invited Merwan Seth to visit Munshiji's home. Munshi ji inwardly recognized Merwan Seth to be someone spiritual or highly advanced and offered his home near Sassoon Hospital as a center for Merwan Seth's activities. His offer was accepted. One day Merwan Seth casually asked, "Munshi ji, why don't you ever play cards?" Munshi ji haltingly answered, "I do, but in your presence I would not ..." Merwan Seth interrupted, "What harm is there in playing cards? I will play a game with you." Munshi ji was overjoyed.

Munshi ji gradually became convinced that Merwan Seth had the ability to read his thoughts. One evening he was thinking, "For some days now, I have been eating meat — tomorrow I must eat fish. But how can I buy fish? It is not the season." The next morning, Munshi ji was surprised when he saw Merwan Seth bicycling toward him, carrying a large fish in His hand. Merwan smiled and, handing the fish to Munshi ji, pedaled away without a word. This incident convinced Munshi ji that Merwan Seth knew everything, for he had not told anyone of his desire to eat fish.

Another evening, Munshi ji went to bed with a fever. He woke in the middle of the night, took a bath and swallowed two quinine tablets. Early the next morning, Merwan Seth came to his house and said, "What a novel remedy you took for your fever: a bath in the dead of night and two tablets of quinine!" Munshi was again wonder-struck at Merwan's omniscience.

A group of Merwan Seth's friends and associates began gathering every evening at Munshiji's house. Merwan Seth would have the Divan of Hafiz read for an hour or two, explaining the poetry's mystical meaning to his comrades. Afterward, the group would sometimes play a game of cards or have some light entertainment. Munshi ji, a bachelor, was a good cook and would serve some food.

Meher Baba had not bathed during his entire six-month stay at Upasni Maharaj's ashram in Sakori, and his clothes had become ragged and full of lice. Reaching Bombay by train, he went to Munshiji's house on Charni Road. Munshi was now an important official in the Bombay Backbay Reclamation Scheme. He was very happy to see Baba, but was shocked by his condition. He pleaded with Baba to bathe, and Baba consented to do so with Munshiji's help. Before bathing, Baba agreed to be photographed, and Munshi ji sent Sayyed Saheb in his car to bring a friend of Munshiji's who was a photographer. After Baba had bathed, either that day or a few days later, a second photograph was taken of Baba in a suit and tie.

In 1922, Naval had recommended to Munshi to purchase a second-hand De Dion automobile for Rs.100, but repairing it cost Rs.300 more. On the afternoon of 5 October, Baba, Behramji, Gustadji and Munshi ji rode in it to Malabar Hill for a test drive. When they returned, Baba remarked, "The engine is so noisy that while talking one has to shout to be heard! It stalled twice, and Munshi ji had to shout to the driver over the roar of the engine." When Naval came to the Manzil, Baba told him facetiously, "You were right — the car was a steal! You really are a miracle-worker. Would you believe that we drove the car all the way up Malabar Hill at terrific speed without having to blow the horn once? It's a fact. The noise of the engine was so loud that it was sufficient to make all pedestrians give way — and then make them strain their necks to see who would be fool enough to ride in such a car!"

One day, Mr. Munshi tearfully told Chanji, "I wanted to kiss Baba's sadra, but I could not do so, thinking it would be disrespectful. I could see nothing but light around Baba. I cannot explain it. It is the greatest good fortune to have had his darshan and my great luck to have met him. What a privilege to be traveling with him on the same ship! I feel that this is why I have been sent to the West — only so I could meet a Buzurg (Great Being) like Baba!"

Munshi Rahim's adopted son, named Usman. He also came suddenly in the evening to see Baba after several years. When asked how he had come to know of Baba's presence, he, too, said he had dreamed the previous night of seeing Baba and had taken it as a sign that the Master would be in Nasik.

Naval cabled Baba that Munshiji died in Nasik of a heart attack at the age of 57 on the morning of 19 December 1933. Munshi had been one of the first in contact with Baba in Poona when, as a young man, Baba worked in the toddy shop in Kasba Peth.

Sayyed Saheb was deeply saddened by Munshiji's death, and Baba called him, Naval, Abdulla Jaffer, and Ramjoo from Nasik to Meherabad on the 22nd. Knowing how Sayyed missed Munshi, Baba consoled him, "Death is like sleep; and as sleep is essential to man, so also is death a necessary part of life. In reality, no one is born and no one dies. This is all a dream. And what worth does a dream have? "Munshiji has come to me and is happy; so it is not right to feel sad about him.

Once Baba said, with time, all the money was spent. Munshi Rahim loved Me much. He would visit Manzil-e-Meem. Once, he came and said he dreamt of Me and that I had instructed him about something which he had forgotten. I replied that, although he had forgotten, I would tell him. I said I was in need of money. He brought it and it was spent in no time.

















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On birthday of Mehernath, Baba revealed to Bhau that he had been Jal Kerawalla in his previous life. Meher Baba himself named the boy Mehernath (Prince of Mercy). (Lord Meher-3047-1953). Biographies of Jal Kerawala, Mehernath and their association with Meher Baba are described in brief as under:

Jal Dhunjibhoy Kerawala

Jal Dhunjibhoy Kerawalla, a high government official, who was a friend of the Jessawala family, developed great faith in Meher. He was to come into the Beloved's intimate contact and play an important role in his future work. Jal Kerawalla and Gaimai's husband Pappa Jessawala were both scheduled to leave on a brief official tour the next day, but they wanted to cancel upon Baba's arrival. Each held a high government post.  Baba informed them, "If you postpone your tour, I will leave. Do your duty and I will do mine. I have taken charge of this house and its sole responsibility now rests on My shoulders. So start your tour with a free mind."

Once Jal Kerawala made joke at Pappa Jessawala. Papa, got became very upset. He complained to Baba. Jal followed him. Jal replied, "Forgive me, Baba, I was only joking." Pappa shouted, "Who has made him a magistrate? He has no sense! He should not be forgiven!" Smiling, Baba spelled out, "I would not forgive Jal, but to forgive is My nature. If I don't forgive him, the world will collapse! Only by My forgiveness does the world continue, not otherwise!" Pappa said, "You should continue forgiving the world — but not Jal Kerawalla! He has troubled me greatly!" "All right," motioned Baba. "I won't forgive Jal, but you forgive him!"

Jal asked Pappa's forgiveness, and finally, after hours of fuming, he forgave him. Pappa, however, said to Baba, "I have forgiven Jal because you request it, but I tell you he is the very devil" Baba explained to Pappa, "This is not forgiveness! The meaning of forgiveness is to forget the insult. When you remember it, how could you have forgiven it? After forgiving, you should not remember the incident or hold anything against him. "Today is New Year's, and you should make a resolution to forgive and forget. Only by forgetting can you truly forgive. Otherwise, what is the use of merely saying the words, 'I forgive you'? It must be from the heart."

On January 5th, Baba explained to Jal Kerawala:

Always remain detached toward results. The result of something may be good or bad, but you should be detached from both. Like Ramakrishna, dedicate everything to your Master.

Let not the dirt of the sanskaras of your thoughts and deeds touch you, by surrendering every thought and act at the feet of your Guru! As a laundryman washes and cleanses clothes, in the same way, I remove all the dirt which has stuck to you through your thoughts and actions.

Just continue doing as I say. If you put in your best efforts, there is no cause to worry. My work only I know. At this moment, I am speaking with you; but while doing so, you do not see the work I am simultaneously doing for the whole universe!

On 1 April 1939, Jal Kerawalla received a telegram informing him that his elder brother had died of a heart attack. He took the news with an equable attitude, which Baba appreciated. "It's all illusion and not worth a serious thought," Baba told him. Later, Baba praised Jal's work for him in Jabalpur to Chanji, "Jal is very sincere with an excellent heart quality, which makes him very dear to Me. He may realize and see Me in My true form in this life."

In 1944, suddenly, on the night of the 5th, Baba's health collapsed. The public darshan was scheduled to take place the next day, and Jal Kerawalla grew worried. He had invited many prominent people who had heard of Baba but who had never met him, including the Maharaja of Baghbahara and other important government officials. Jal was naturally anxious about the consequences of canceling the program.

Baba informed him, "How can I give darshan now? I feel terrible. Cancel the whole affair!"

In a panic, Jal brought several different medicines, and stacked them all on the table beside Baba's bed. But they had no effect, and Baba began vomiting.

The following morning, throngs of people began coming to the bungalow for darshan. Calling Jal to him Baba remarked, "I feel very, very weak. I cannot stand! I feel giddy. What am I to do?"

Jal was in an awkward position. Weeks of hard work had gone into preparing for the function. What was he to do? Were he to cancel the program, people would start backbiting him, as those invited were quite new to Baba. He also did not wish to see Baba's name slandered; because for days in the Gujarati newspapers there were articles of propaganda against Baba, misguiding the people of the city. Jal wished them to see Baba in person, and judge for themselves whether all the allegations were true or false.

Such thoughts were racing through his mind when Baba gestured, "I will try for your sake. If I can sit for darshan, I will; otherwise, I will return to my room." Holding Jal's hand, Baba sat up in bed with obvious difficulty. He then tentatively stood up and staggered a few paces. Jal's heart was racing and his hands trembled.

But no sooner was Baba out of the room, then like a flash of light, he suddenly became energetic, and his face assumed its usual rosy glow. He strode rapidly to his seat on the dais, and his divine smile diffused rays of joy throughout the gathering.

For Jal Kerawalla, it was a unique experience, and a new understanding dawned upon him about the Master. The darshan went on from morning to evening, and Baba's smile was like nectar to those who approached him for darshan. The light of his divine splendor pervaded Raipur, as qawaali singers entertained the crowd.

Such thoughts were racing through his mind when Baba gestured, "I will try for your sake. If I can sit for darshan, I will; otherwise, I will return to my room." Holding Jal's hand, Baba sat up in bed with obvious difficulty. He then tentatively stood up and staggered a few paces. Jal's heart was racing and his hands trembled.

But no sooner was Baba out of the room, then like a flash of light, he suddenly became energetic, and his face assumed its usual rosy glow. He strode rapidly to his seat on the dais, and his divine smile diffused rays of joy throughout the gathering.

For Jal Kerawalla, it was a unique experience, and a new understanding dawned upon him about the Master. The darshan went on from morning to evening, and Baba's smile was like nectar to those who approached him for darshan. The light of his divine splendor pervaded Raipur, as qawaali singers entertained the crowd.

Before starting on his journey to America, Baba had called Jal Kerawala to him in Meherazad on the pretext of borrowing four hundred rupees from him. In truth, it was so that Jal could have a final opportunity of seeing his Beloved Master. Here, "To come to Baba," means that Jal Kerawala would be born into a Baba family in his next life

Jal Kerawala was in Bombay, when he received Baba's instruction to leave Bombay for Nagpur on October 2nd. Due to some important appointment which could not be changed, Jal was unable to do so and left instead three days later. During the train ride, he suffered a heart attack, and on reaching Nagpur he was rushed to a hospital. He passed away at midnight on October 6th without regaining consciousness. Hearing of his demise, Baba sent this telegram to Meherjee the following day: "I wanted Jal to leave on Thursday, but what God decrees must come to pass, and Jal has now come to Me eternally."

Papa and Gaimai Jessawala were cabled: "Be brave and happy in the knowledge that Jal is more alive than ever before and happy in me. So, take it as divine will and do not grieve at all."

Baba said about him, “Dear magistrate Jal Kerawalla has deep love for Me, unshakable faith in Me and unparalleled service for Me are beyond praise.”

Jal Kerawala dropped his body in Nagpur on the night of 6th October 1952. Baba said, “His connection with Me was and is unique. His love for Me was unbounded, His faith in Me complete, his obedience to My orders implicit and his surrenderance to My will absolute.

On his demise, Baba said, “Jal is not dead but alive and happy with Me in My love.” My Beloved Jal has come to Me eternally in peace”. On 17th October Baba fed the poor in Pimpalgaon in memory of Jal.

Mehernath Kalchuri

Mehernath Kalchuri is a Trustee of the Avatar Meher Baba Trust, and the son of Baba’s Mandali and poet-author Bhau Kalchuri.

Mehernath was born in Nagpur in 1953, and had frequent contact with Beloved Baba and His Mandali at Meherabad, Meherazad, Ahmednagar and Guruprasad throughout his childhood.  He observed and absorbed so much in this spiritually-charged atmosphere.

Bhau’s wife and Mehernath’s mother, Rama Kalchuri, herself surrendered to Baba. She fully accepted Bhau’s discipleship to Him while Bhau served Baba as His night watchman, writer, and slave of the Divine God-Man.   As Baba did for other families of His close ones, He took full responsibility for Bhau’s family and called Rama and her two children, Sheela and Mehernath, to live at the Family Quarters in Arangaon/Meherabad.  They later lived at Khushru Quarters (Avatar Meher Baba Trust Compound, Meher Nazar) in Ahmednagar under the care of Baba’s Mandali member and secretary, Adi K. Irani.

After Mehernath completed his education in Ahmednagar and became qualified as an advocate (lawyer), he chose to serve the Avatar Meher Baba Trust full-time rather than to take up private law practice.

While carrying out an extremely busy schedule of Trust work, Mehernath has given many talks to pilgrims at the Meher Pilgrim Centre in Meherabad and at the Ahmednagar Avatar Meher Baba Centre. In recent years, he has also traveled around India to speak at various Baba Centre functions.

Mehernath and his wife, Raj, came to the U.S.A. on Monday, 20 May, 2013 for their first time for the wedding of their nephew Adeem (son of Sheela and David Fenster.)   Accompanying them are their two sons Zubin and Jatin.

Mehernath loves to speak about his Beloved Meher Baba and was eager to visit Baba Centers and His lovers in America while he is there.  At short notice, many groups and Centers have lovingly arranged events, and a full itinerary has come together.  All are welcome at the events listed.

Mehernath will share stories of growing up in the “extended family” of Meher Baba and His Mandali, and will speak in English in his enthusiastic Baba-full story-telling style, laced with couplets from Kabir, Rumi, Jigar and other poets.



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 Meher Baba said, “Adi K. Irani’s mother Gulmai was Shivaji’s mother-Jijabai. It is noteworthy that most of persons closely connected with Shivaji have now taken birth, at the time of beloved Baba’s advent and came in close contact with Him. Biography in brief for Jijabai and Gulmai are written as under:

 Jijabai-mother of Shivaji

Jijabai, born on January 12, 1598 was a daughter of Lakhojirao Jadhavar in present-day Sindkhed Raja Buldhana district of Maharashtra State. As per the customs of that age, she was wed at an early age to Shahaji Raje Bhonsle, a nobleman and military commander under the Adil Shahi sultans of Bijapur Sultanate in present-day Karnataka. She was his first wife. Jijabai gave birth to eight children, six daughters and two sons. All the daughters died in infancy and only the sons Sambhaji and Shivaji grew to adulthood.

She wholeheartedly supported her husband's cause. Shahaji had tried to establish a state on the ruins of the erstwhile Nizamshahi sultanate. However he was defeated by the combined forces of the Mughals and Adilshahi. Shahaji became a sardar in Adilshah's army. He settled in Karnataka and got married again. As per the treaty he was forced to move south. In order to continue the struggle, he deputed her as queen regent.

The elder son Sambhaji remained with his father. Shivaji left Bangalore along with his mother, a council of ministers and chosen military commanders. When they arrived in Pune it was full of jungles and wild beasts. She encouraged cultivators to settle. She renovated the Kasaba Ganapati temple. A red sandstone palace of moderate size known as Lal Mahal was also built. She gave a number of decisions in legal and administrative matter known as majhars.


Jijabai was a very pious and intelligent woman with great vision for independent kingdom. She inspired Shivaji by telling stories from Ramayana, Mahabharata and Balaraja. Inspired by her, Shivaji took the Oath of Independence (Swarajya) in the fort temple of lord Raireshwar in 1645 when he was 17. In Shivaji's impeccable, spotless character and courage, Jijabai's contribution is enormous.


Jijabai's elder son Sambhaji was killed while on a military expedition in Karnataka by Afzal Khan. When Shahaji died, Jijabai wanted to commit sati - burning oneself in the husband's pyre, but Shivaji stopped her from doing so by his request. Jijabai is widely credited with raising Shivaji in a manner that led to his future greatness. She died soon after coronation of Shivaji on June 17, 1674. Shivaji was heartbroken by her death.


Gulmai K. Irani (mother of Adi K. Irani)

 Adi and Rustom’s mother was Meher Baba’s Spiritual mother. Before she accepted Baba and devoted herself in his service, she followed Upasani Maharaj, who directed her to Baba.

Gulmai presented Baba with a pair of sandals specially stitched by a cobbler in Ahmednagar named Kanhoba Rao Gadekar. Baba accepted them with deep appreciation, immediately putting them on. From that day on, he wore no other sandals for years. If any repairs were needed he would call Kanhoba to do them. These chappals along with Yeshwant Rao's kamli coat were the two chief articles of Baba's attire. He would not stop using them despite the mandali's efforts to persuade him to accept new ones. He would care for them as if they were the most precious items in his possession.

Meher Baba wore white Sadra presented by Gulmai for the first time and this became his regular dress from that day.

Since 1919, Gulmai had been a regular visitor to Upasni Maharaj's headquarters at Sakori, where she had met and talked with Meher Baba many times. Gulmai and her husband Kaikhushru, 42, had two sons named Rustom, 20, and Adi, 16, and two daughters Piroja, 14, and Dolly, 7. Adi had seen Baba at Sakori one time on 27 December 1919, when he had visited his mother there. Adi was studying at a Parsi boarding school at Panchgani. He had come to Sakori only at his mother's insistence as her escort, but when he saw Maharaj, he spontaneously fell at his feet.

Maharaj told them, "I have poured my entire spirituality into Merwan. You must stick with him through thick and thin. I am now an empty vessel."

Gulmai's contact with Meher Baba increased during 1920, as she came to Sakori more frequently. In December 1920, Baba asked her if she would like to accompany him to Nasik. She agreed and returned to Ahmednagar to prepare for the trip. After a few days, Baba showed up at her home in Ahmednagar and was welcomed to stay the night. That evening a singer was called to entertain him.

In 1920, Baba commented to Gulmai's husband Kaikhushru that he would one day become Khansaheb (an honorary title conferred by the British). Kaikhushru took it as a joke. Baba repeated his prediction in all seriousness, and a year later the distinguished title was conferred upon Kaikhushru.

To Gulmai, Baba remarked, "You will be like Babajan." Gulmai doubted that she would ever be on the same level as Hazrat Babajan and said so. Turning to Babu Cyclewalla, who was seated beside him, Baba pointed to Gulmai, and repeated emphatically, "It is a fact. You are like Babajan!"

Baba and Gustadji traveled from Nasik to Ahmednagar. They stayed at Gulmai's home, and on the next day Baba asked her to accompany him to Sakori for a week until the Hindu festival of Sankrant. She agreed. At Sakori, Baba showed Gulmai the room that Upasni Maharaj had designated for him, saying she could keep her luggage there. The room had not been swept, and Gulmai cleaned it with his permission. Afterward she went to visit Durgabai.

Gulmai and her family were living in the Parsi dharamshala in Shani Gulli, Ahmednagar, and during 1921, her husband Khansaheb had built a new house next door, which he named Sarosh Manzil. Gulmai desired that Upasni Maharaj should come and inaugurate the house before they moved in, but her orthodox relatives were averse to the idea of a Hindu opening the house. Hence, the ceremony was performed according to the Zoroastrian religion. A local Mohammedan saint named Gilori Shah was called to perform the inauguration and the poor were fed. All of their furniture was shifted there, but Gulmai was adamant that she would not stay in the new house until Upasni Maharaj himself came and performed the housewarming ceremony.

Several months passed. But when Gulmai went to Sakori and invited Upasni Maharaj, he instructed, "Make a seat for Me and place My photograph on it. This will be tantamount to My coming in person." Gulmai was not satisfied and requested that Maharaj come himself.

On this occasion, Gulmai wished to offer Maharaj a small amount of money she had saved from her household budget. She placed the packet at Maharaj's feet. He did not touch it, but instead beckoned for Baba and told Gulmai, "This is My boy, Merwan. He is very good. He looks after My needs. You may give the money to Him and He will do what is needed with it." So Gulmai gave Baba the packet.

Afterward Baba met in private with Gulmai and Khansaheb and told them, "Whatever Maharaj does is for the ultimate good. He has been perfected; he has the consciousness of God. Maharaj's mind is universal. You must try to help his work. You have come in his contact due to your past connections with him. "You have been to Sakori; there is no lodging in the village. Those who go there find it difficult to stay. There is a need for a few rooms to be constructed for people to take rest, if the money can somehow be raised."

Gulmai asked how much money, and Baba replied, "Two, maybe four thousand rupees." Gulmai discussed the matter with her husband, and Khansaheb agreed to help.

Another day, Baba called Gulmai and her husband to Upasni Maharaj's room, where he suggested that, in honor of the Master, a day be set aside to celebrate. The idea was discussed and Baba suggested that it be on Maharaj's birthday in May at Sakori. "I will let you know how much money to collect," Baba said, "and everything will be done by you."

Before leaving on the eighth day, Upasni Maharaj went around the old and new house, in each and every room, and instructed Gulmai to sprinkle water from the pot placed in his room in both houses. He then said, "Place the pictures of all gods in this (Maharaj's) room. Do not place anything else there. Keep it as a prayer room."

During March 1922, Gulmai returned from Ahmednagar for Baba's darshan. Outside the hut, Baba presented her with a photograph of himself and declared in the presence of all, "Gulmai's connection with Me is very old. She is My spiritual mother." Tears of joy welled up in Gulmai's eyes. Then he asked her, "I want a promise from you today. Will you give it?"

Gulmai replied, "I would offer my very life to you."

Pleased, Baba then said, "Give me your son, Adi, and your daughter, Dolly. I want them free for My own purposes. Fulfil your parental responsibility by arranging (your other son) Rustom's marriage soon. Later arrange (your daughter) Piroja's marriage."

In 1923, one day Pilamai and Gulmai were sitting near Meher Baba, and He requested Gulmai to sit closer, saying, “I have something, I want you to understand. Every Sadguru has a spiritual mother; Durgabai is Maharaj’s. Narayan Maharaj and Tajuddin Baba have also one. Similarly, all Perfect Masters have Spiritual sisters too. Likewise, you are My spiritual mother and Pilamai is My spiritual sister; I have a past link with both of you since may life times. I am telling you the fact that I am your

son; and I am your brother, Pilamai. You are most fortunate women.

Gulmai accepted his wish and, without consulting her husband, Kaikhushru, she gave her promise that Adi and Dolly belonged to him. She could not deny his request. The spiritual mother is she who does not care what others do or say, and never hesitates in fulfilling the Beloved's slightest wish. Because of her love for Baba, Gulmai's relatives were to harass her terribly, but she always remained staunch in her faith in Baba.

In August 1962, Gulmai's ill condition, due to kidney disease, worsened. While at Meherabad on 6 August, Baba informed Padri to be prepared for Gulmai's burial on the hill, as she would be dying shortly. On the evening of the 8th, Gulmai's condition became serious, and Adi sent Sarosh to Meherazad to inform Baba. Baba instructed Sarosh that when Gulmai passed away, he should be informed and her body removed to Meherabad Hill, where her coffin would be lowered into the grave in his presence.


On the morning of 9 August, Baba unexpectedly asked to be driven to Khushru Quarters to see Gulmai. Although she had ceased to recognize anyone and was almost in an unconscious state, she opened her eyes and her face brightened when she saw Baba. She caressed his face and managed to utter, "Ba ... ba." After kissing her on the forehead and embracing her, Baba returned to Meherazad. Eruch sent Adi this note: "Baba wants you to be happy and feel happy, for Gulmai is and will ever be HAPPY."

The next day, taking a critical turn for the worse, Gulmai was unable to speak and suffered spells of unconsciousness. Even so, with great difficulty she was moving her lips and repeating Baba's name. At midnight, she startled from a coma-like sleep and loudly called out Baba's name. With all her strength, she continued this for a few minutes without pause. While uttering Baba's name, Gulmai merged in him forever at the age of 78.

Gulmai's body was taken to Meherabad in the early hours of Saturday, 11 August 1962. Baba came at ten o'clock, and Adi and Padri met him at lower Meherabad. Baba went up the hill and sat under the Tin Shed near Gulmai's body. He then instructed that the coffin be lowered into the grave, without the top portion of it. After this was done, Baba came near and performed the last rites by placing flowers on Gulmai's forehead and body while Kaikobad offered prayers. The coffin lid was then secured into place. Thus Baba's spiritual mother Gulmai came to rest in Meherabad, the place she herself had been so instrumental in laying at his feet.

Baba remarked to Adi, "She is very fortunate that I was present at her burial." Gulmai was, in fact, the first person to be buried on Meherabad Hill.

She and her husband, Kaikhushru (Khansaheb), were the ones who gifted Baba the land in Arangaon which became Meherabad.


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Meher Baba said, Mohammad was king of France in one of his past incarnation but it was not very specific. There were about 54 kings of France from different dynasties from 843 AD to 1870 AD.  Baba said Mohammad was effective agent for spiritual work and controlled the affairs of France. He also travelled to Cannes (France) with Baba. Biography of Mohammad mast is described.

Kings of France

The monarchs of France ruled from the establishment of the Kingdom of the Franks in 486 to the fall the Second French Empire in 1870. The first dynasty of kings was the Merovingian dynasty, which ruled until 751, followed by the second dynasty, the Carolingians, until 987 (with some interruptions). The third dynasty, the Capetians, the male-line descendants of Hugh Capet, ruled France continuously from 987 to 1792 and again from 1814 to 1848. The branches of the dynasty which ruled after 1328, however, are generally given the specific branch names of Valois (until 1589) and Bourbon (until 1848).

With the House of Bonaparte and the Bourbon Restoration, additional "Kings of the French" and "Emperors of the French" ruled in 19th century France, between 1814 and 1870.

This article lists all rulers to have held the title "King of the Franks", "King of France", "King of the French" or "Emperor of the French" or Frankish monarchs.

The style of the title used is detailed in the article on Style of the French sovereign.

In addition to the monarchs listed below, the Kings of England and Great Britain from 1340–60 and 1369–1801 also claimed the title of King of France. For a short time, this had some basis in fact – under the terms of the 1420 Treaty of Troyes, Charles VI had recognized his son-in-law Henry V of England as regent and heir. Henry V predeceased Charles VI and so Henry V's son, Henry VI, succeeded his grandfather Charles VI as King of France. Most of Northern France was under English control until 1435, but by 1453, the English had been expelled from all of France save Calais (and the Channel Islands), and Calais itself fell in 1558. Nevertheless, English and then British monarchs continued to claim the title for themselves until the creation of the United Kingdom in 1801.

The title "King of the Franks" (Latin: Rex Francorum) gradually lost ground after 1190, during the reign of Philip II (but FRANCORUM REX continued to be used, for example by Louis XII in 1499, by Francis I in 1515, and by Henry II about 1550. It was used on coins up to the eighteenth century. During the brief period when the French Constitution of 1791 was in effect (1791–92) and after the July Revolution in 1830, the style "King of the French" was used instead of "King of France (and Navarre)". It was a constitutional innovation known as popular monarchy which linked the monarch's title to the French people rather than to the possession of the territory of France.

In addition to the Kingdom of France, there were also two French Empires, the first from 1804–14 and again in 1815, founded and ruled by Napoleon I, and the second from 1852–70, founded and ruled by his nephew Napoleon III (also known as Louis-Napoleon). They used the title "Emperor of the French".

Mohammad Mast

Meher Baba had explained that a Mast progresses only on the planes and never gets between one plane and another until he has reached to the 6th plane. However the case of Mohammad was different from other masts. When he was brought to Rahuri in 1936, he was between the 3rd plane and the 4th. As a result of Baba’s contact, Mohammad never entered in 4th plane but jumped to a state between 4th and 5th plane. Baba stated that he was on the 5th plane and will not progress further in this life.

Mohammad was a Hindu by birth born in Ratnagiri and his family name was Tukaram Laxman Chauhan. He was residing at village Sonewadi in Maharashtra, India and was married. He had two children. One day he raised his hands and stood for 10 to 12 days in one position, completely dazed and after that, when he came to senses, he said “Ram-Ram” to his wife and left home for ever.

He became a Mast; he went to Bombay and came to be called Mohammad. Pleader one of Baba’s disciple, brought Mohammad mast to Baba from Mumbai and Baba kept him with Him. Baba revealed that Mohammad would become Perfect Master after seven incarnations. Mohammad also told about his past life in which he was a “Pujari” a caretaker priest in one of temples of God.

He was brought from Bombay to Rahuri in August 1936. Baba started the routine of shaving, bathing, feeding and sitting with him and he was given conspicuous priority. Mohammad took full advantage of this and during that period his daily intake consisted 12 bananas, 4 pounds of boiled beat root, two large plates of rice and dal, 6 raw onions, 12 chapattis, 12 plates of cooked vegetables, and 12 cups of tea.

He used to sit most of the day near the door of Ashram and abuse and spit on anyone who came near him. At night he would repeatedly call for another blanket for him although there was no need for same. This odd behaviour went on even after the Ashram was moved to Meherabad in April 1937.

At Meherabad Ashram he began to dig holes in the grounds with his hands. Early in the morning at 4 AM, when the Ashram staff was busy, he would shout impatiently for someone to help him at the toilet. From 6 to 8 AM, he would remain standing, cleaning his teeth and would frequently call for buckets of water. Later, when Baba called him for bath, it would take 3 men to cajole him to the bathroom.

Another strange behaviour which continued even in the later years was his bending down or squatting and gazing at the ground and looking at something with his fingers. This was done for hours at a stretch and if asked what he was doing he would reply “Deesh Pahato”, meaning “I am looking at something I want.”

He always referred to Baba as “Dada” and following are some of his statement about Baba.

“Dada is God” “Dada is Master”; “Everything depends on Dada’s will” Because Dada is there, the world is there.” “Dada is the Master of Mercy.”

In the summer of 1937, Meher Baba stayed at Cannes (France) for several months for His universal work. Baba wanted Mohammad to be brought to Cannes in September 1937 and he was brought by Adi Sr and Baidul with great difficulty. When he arrived, baba lodged in a room over the garage and began his routine with him. Baba has stated that the mast is an effective agent for spiritual work and the mast mind is used directly by master as a medium for sending his spiritual help to different part of the world.  After this work of Mohammad was over he was sent back to Meherabad in November 1937, and his history was closed with Baba and no other mast had such prolonged contact with Baba.

In December 1939, Mohammad stayed for few days with Baba and his party in Hyderabad during course of the bus tour, In March 1938; He stayed at Panchgani with Baba and returned to Meherabad in June 1938. In February 1939, Mohammad stayed at Ajmer and was bathed and fed by baba during time of the Mast Ashram there. In, March 1939, Mohammad stayed with Baba and his group in Bhopal during their few days stays there. From august 1939, to April 1940 he stayed in the Bangalore Mast Ashram.

I October 1940, Mohammad was sent to Bombay and his hometown of Ratnagiri. In January 1942 he was brought back to Meherabad and was a permanent resident till his demise on 17-6-2003.

In October 1942, he was taken to Lonavla for a few weeks work with Baba and returned to Meherabad.

Mohammad somehow commands one’s affection by his strange blend of a child man and saint, For some specific divine purpose, the spiritual status of those God intoxicated Souls is veiled from our eyes by the dense folds of a cloak of eccentricity.




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According to Baba, Sadashiv Patil of Kesbapet was Tanaji who gave his life for Chattrapati Shivaji. Baba also said about Sadashiv (Patil): He is My right hand. A paralysed hand, although becoming revitalized at times.  Brief biography of Tanaji Malsure and Sadashiv Patel are written below.

Tanaji Malusare

Tanaji Malusare was a Maratha Koli and military leader in the army of Shivaji, founder of the Maratha Empire in 17th century India. Tanaji was one of Shivaji's closest friends, hailing from the Malusare clan of Kshatriya Kolis; the two had known each other since childhood.

Tanaji is famously known for the Battle of Sinhagad in 1670. At Shivaji's request, he pledged to recapture the fortress of Kondana near Pune. According to many accounts, he received the summons while at his son's wedding, and immediately left the festivities. Tanaji and his troops scaled the fort with the help of domesticated monitor lizards (ghorpad in Marathi), to whom they tied ropes and sent crawling up to the top of the ramparts. (The ghorpad grows up to 1.8m in length, and its natural habitat is rocky terrain, which it scales by gripping crevices with its strong claws). Tanaji's pet ghorpad successfully climbed the ramparts after two failed attempts. Tanaji and his men than climbed the fort in pitch darkness. He and his men recaptured the fort from Udaybhan Rathod, fortkeeper of Jai Singh I.

A fierce combat took place between Tanaji and Udaybhan. Udaybhan managed to rid Tanaji of his shield, but Tanaji fought on by tying a cloth over one of his hands and using it to ward off Uday Bhan's sword attacks. Despite a lengthy fight, Tanaji was killed in battle, and Shivaji renamed the fort from Kondana to Sinhagad in his honor. Per legend, Shivaji's words after hearing about the demise of Tanaji were Gad ala pan Sinha gela ("although the fort was captured a lion was lost").

Sadashiv Govind Shelke Patil

In 1918, Sadashiv Govind Shelke, known as Sadashiv Patil came in contact of Meher Baba. (Then Merwanji) Sadashiv Patil, a Hindu, was 29, five years older than Merwanji. Sadashiv was the Maratha landlord of Merwanji's new toddy-shop in Kasba Peth, and he and his wife Geeta lived over the shop.  One day Merwanji happened to stop by Sadashiv's apartment and requested a meal. Sadashiv was quite unprepared and answered that the food was not ready. Merwanji replied, "That's all right, some leftovers will be fine." Wishing he had more elaborate fare to offer, Sadashiv reluctantly put the leftovers in front of Merwanji, who ate with pleasure.

Initially, Sadashiv had taken Merwanji to be merely a toddy-shop-keeper, but he later recognized him to be someone quite different. It was Sadashiv who, for the first time, used the appellation Merwan Seth in referring to Merwanji. (Seth is a term of respect and means a person of influence.)

In 1919, Meher Baba travelled to Puri (in Orissa) along with Sadashiv Patil. Puri is a major place of pilgrimage, located along the seacoast of eastern India. It is famous for the great Jagannath temple there, one of the most visited temples in India, entry to which is barred to non-Hindus.  Arriving in Jagannath Puri, Merwan and Sadashiv went to the temple's dharamshala. Observing that Merwan was wearing pants (instead of a white dhoti) and had a kerchief tied around his head, the temple priest asked Sadashiv curiously, "Who is your friend? He does not appear to be a Hindu." Sadashiv replied earnestly, "His name is Jagat Narayan and he is a pucca (pure) Hindu. He has accompanied me from Benares and we are going on pilgrimage to other holy places."

The priest made no further inquiry and registered them in his record book as Jagat Narayan and Sadashiv Patil; residence: Poona. (Jagat Narayan literally means the Lord of the Universe!) Little did the priest know who his guest really was—he was, in fact, Jagat Narayan—the Lord Himself! Because of Merwan's appearance, it was inconceivable that anyone would mistake him for a Hindu, but this innocent priest did not object. The Lord stayed at his temple—meant only for Hindu pilgrims — to the good fortune of the priest. The priest served them food, and afterwards Sadashiv and Merwan Seth went to the seashore to bathe. They then took darshan at the temple, gave a generous dakshina to the priest, and took a train west to Kharagpur the following day.

In 1919, Meher Baba made Sadashiv to Meet Tajuddin Baba. While in Nagpur, Merwan Seth explained to Sadashiv, "I am also connected with Tajuddin Baba. I want you to take three or four of Upasni's devotees with you to Vaki Shariff and meet Tajuddin. Take flowers and fruits with you. Give Tajuddin my salutations, although I cannot go." However, when Sadashiv and the group reached Tajuddin headquarters, they found that the Master had departed just an hour before. Disappointed, they went back to Nagpur and explained this to Merwan Seth.

The next day Merwan Seth instructed Sadashiv, "You must meet Tajuddin. I am sending you again to Vaki Shariff, but this time, leave an hour earlier so you don't miss him." But again Tajuddin had just gone.

For four days Merwan Seth instructed them to go to Vaki Shariff and each time Sadashiv and the devotees of Upasni Maharaj missed Tajuddin Baba by minutes. Each day they were sent earlier and earlier, but each time Tajuddin had slipped away ahead of their arrival. Finally, Sadashiv complained to Merwan Seth of his unwillingness to go back again. It was a long tonga ride of eleven miles each way. Merwan insisted, "Go for a fifth time and I assure you he will be there. Tajuddin will be waiting for you."

This time the Master was present. After Sadashiv and the others bowed to him, Tajuddin inquired, "For four days you have been put too much trouble, but today I was waiting just for you to arrive. Do you know why I was not here?" Tajuddin then showed them a photograph of Merwan Seth, remarking, "This Heavenly Rose was calling me for the past four days, but he was also sending you to me! Today the Heavenly Rose did not call me, so I am now able to meet you." (Sadashiv recalled a similar incident regarding Tajuddin Baba that occurred a few years later, after Meher Baba had set up his own ashram. Baba had sent his disciples Ghani, Vajifdar, and Sadashiv to meet Tajuddin, and upon meeting the three men, Tajuddin gave each a photograph of Meher Baba, telling them, "Worship this photograph of Meher Baba." They then bowed down and said prayers before Baba's photograph in front of Tajuddin Baba. )

From Nagpur, Merwan Seth and Sadashiv left by train to meet Upasni Maharaj at Sakori again, and later returned to Poona after being away for a month. After they had been some days in Poona, Upasni Maharaj again called Merwan Seth and Sadashiv to Sakori. From there they traveled together to Nasik. The Sadguru did not take any of his other devotees with them. He, Sadashiv and Merwan Seth walked the distance of four miles from the city of Nasik to a forested area where they spent the night at a Mahadev temple consecrated to the greatness of Shiva.

The next day, Maharaj sent Sadashiv on an errand back to the city to buy some sev and chiwada (dry chickpea snacks) to eat. Maharaj remained behind so he could work on bringing Merwan Seth further down from divine consciousness to gross consciousness. By the time Sadashiv returned with the snacks it was dark. Upasni asked him, "Were you afraid while walking through the jungle?" Sadashiv replied, "Yes, I was somewhat frightened." Upasni remarked, "I was just behind you. There was nothing to be afraid of." Then Upasni's appearance changed and he became gloriously radiant, declaring to Sadashiv, "Remember this always: Merwan will make the whole world dance to his tune! If you hold to him, you will never have anything to fear."

Meher Baba visited house of Sadashiv Patil. The village of Patil's house was in a cool and shady setting, and it seemed to be a well-chosen spot where Baba could spend the day relaxing in private with his close disciples. However, no sooner had he sat down upon a special carpet spread for him than a crowd began gathering for darshan. Showing his displeasure, he left his seat and directed the mandali to sit in the trolley with the intention of returning to Meherabad. The Patil sought Baba's forgiveness, and Baba replied, "I have visited and sanctified your residence, but I am unable to remain here for the present. I will come back again someday. Don't worry." Baba then took his seat in the trolley and departed.

In 1945, Sadashiv Patil of Poona expressed his willingness to dedicate everything to Baba, and Baba assured him, "When the time comes I will accept your offer. For now, just wait, and take it that your everything belongs to Me."

In 1949, Sadashiv Patil was one of 16 men joined in Baba’s New Life, at that time Sadashiv was 60 and Baba was 55 1/2 years old.

In 1952, Meher Baba made Sadashiv Patil to go to Perfect Master Gyaneshwar. Before Baba left for Meherazad in the evening, Sadashiv Patil was instructed to visit Alandi (about 20 miles from Poona) the following morning and offer his respects on Baba's behalf at the tomb of the Perfect Master Dnyaneshwar. At 2:30 P.M. Sadashiv Patil arrived from Alandi, where he had bowed at the tomb of Dnyaneshwar, and Baba placed his head on his feet. Sadashiv said that at 8:30 A.M. in Alandi, he found that a mahapuja (large worship ceremony) had been arranged lasting until 9 A.M. — the exact period during which Baba was occupied in listening to the reading of the Dnyaneshwari in Meherabad Hall. Baba explained, "I have a very close connection with Dnyaneshwar, so I sent Sadashiv to Alandi."

In 1955, Meher Baba played cricket (using a rubber ball) with Sadashiv Patil and other the men on grounds under some mango trees adjoining an Inspection Bungalow there. He was in a most pleasant mood. The cricket match was played unusually seriously for a game with Baba, according to his instructions. There were ten players on each side, and Baba, being the eleventh of each team, played on both sides. Nariman and Sarosh were the captains, but Baba selected each team along with mandali at Udtara 20 miles from Nasik. During the half-time, they had refreshments under the shade of a mango tree. At the end of the match at 11:00 A.M., the score was equal. Baba led them back to the rest house and handed out snacks, which Nariman had brought from Bombay, and also small cash prizes to some for outstanding play. Baba observed: "Due to the self (ego), everything has an existence.

In 1964, Baba told Sadashiv Patil, "I will give darshan at the Poona Center just once more, one year from today on 1 May 1965. After that I will resume the darshan programs at Guruprasad as usual."

There are two humorous episodes of Sadashiv Patil with Meher Baba reproduced below:

1966, Sadashiv Patil would come to Guruprasad every day, as would Meherjee. One day on a sign from Baba, Mehernath asked Sadashiv, "Patil Kaka (Uncle), how much exercise do you take?"

Sadashiv replied, "I do 2,000 sit-ups every day!"Baba, in surprise, covered his mouth with his hand. At a nod from him, Mehernath exclaimed, "Two thousand sit-ups! Oh God!"

Sadashiv said nonchalantly, "That is nothing! I also walk three miles daily and go up and down Parvati Hill five times a day."

Again, from Baba's gestures Mehernath asked, "And what do you eat?" "Two pitchers of buttermilk, two seers of milk and five loaves of bread!"

Baba was much amused, and Mehernath said, "Patil Kaka, you are as strong as a man 25 years old, but you are not a man, but a giant!" Sadashiv said, "Granted, but what is wrong in that?"

In another episode, every day, Baba would make Sheela ask Sadashiv when it would rain. Sadashiv would give a definite date each time, but no rain would fall. This happened a few times, and one day Sheela told him, "Baba thought that he was the only one who could deceive us; but Patil Kaka is now the master in that art, since he deceives even Baba! Cattle and humans have no water to drink because of lack of rain, and here Dada is making a game of it!"

Sadashiv replied, "Now, rain will surely come within four days!" On the fourth day, black clouds overcast the sky, and Sadashiv began telling Sheela, "Now, go and tell Baba that, as I said, rain will surely come today."

Soon the clouds blew away and the sun began shining, so Sadashiv gave 30 May as the definite date for rain. But no rain fell then either, and on an indication from Baba, Sheela told Sadashiv a bit heatedly, "You are a trickster! Where is the rain?"

Sadashiv replied, "I give up now! I can do nothing more. There will be rain only when Baba wishes." Once, on a sign from Baba, Mehernath told Sadashiv, "Patil Kaka, make me your heir." Sadashiv said, "I am sorry, but I cannot accept any boy as my heir." On a word from Baba, Sheela said, "I am a girl; make me your heir." Sadashiv said, "All right, I will adopt you." "Take me to your house." "No, I cannot do that."

Baba smiled and said, "Patil, you are very selfish! You adopt someone, and it is who have to look after her! Well and true is your justice. If you take Baby home, I will give her to you as your adopted daughter." Sadashiv said, "No thank you, I do not want to adopt anyone. Of course, I will if you say so; but her maintenance will be your responsibility." Baba laughed and observed, "The old one is quite clever! He cannot be trapped."


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Meher Baba said for Moorty that he is My Vivekanand. He was a talkative disciple of a silent Master. He was one of seven disciples authorised by Meher Baba to lecture on His philosophy. Swami Vivekanand was also great orator. He got a received a ting of divinity when his Perfect Master, Paramhans had put His hand on his head. The biographies of both characters are briefly described as under:

Swami Vivekananda

Swami Vivekananda, known in his pre-monastic life as Narendra Nath Datta, was born in an affluent family in Kolkata on 12 January 1863. His father, Vishwanath Datta, was a successful attorney with interests in a wide range of subjects, and his mother, Bhuvaneshwari Devi, was endowed with deep devotion, strong character and other qualities. A precocious boy, Narendra excelled in music, gymnastics and studies. By the time he graduated from Calcutta University, he had acquired a vast knowledge of different subjects, especially Western philosophy and history. Born with a yogic temperament, he used to practise meditation even from his boyhood, and was associated with Brahmo Movement for some time.

With Sri Ramkrishna-when at the threshold of youth Narendra had to pass through a period of spiritual crisis when he was assailed by doubts about the existence of God. It was at that time he first heard about Sri Ramakrishna from one of his English professors at college. One day in November 1881, Narendra went to meet Sri Ramakrishna who was staying at the Kali Temple in Dakshineshwar. He straightaway asked the Master a question which he had put to several others but had received no satisfactory answer: “Sir, have you seen God?” Without a moment’s hesitation, Sri Ramakrishna replied: “Yes, I have. I see Him as clearly as I see you, only in a much intenser sense.”

Apart from removing doubts from the mind of Narendra, Sri Ramakrishna won him over through his pure, unselfish love. Thus began a guru-disciple relationship which is quite unique in the history of spiritual masters. Narendra now became a frequent visitor to Dakshineshwar and, under the guidance of the Master, made rapid strides on the spiritual path. At Dakshineshwar, Narendra also met several young men who were devoted to Sri Ramakrishna, and they all become close friends.

Difficult situation-After a few years two events took place which caused Narendra considerable distress. One was the sudden death of his father in 1884. This left the family penniless, and Narendra had to bear the burden of supporting his mother, brothers and sisters. The second event was the illness of Sri Ramakrishna which was diagnosed to be cancer of the throat. In September 1885 Sri Ramakrishna was moved to a house at Shyampukur, and a few months later to a rented villa at Cossipore. In these two places the young disciples nursed the Master with devoted care. In spite of poverty at home and inability to find a job for himself, Narendra joined the group as its leader.

Beginning of a Monastic Brotherhood- Sri Ramakrishna instilled in these young men the spirit of renunciation and brotherly love for one another. One day he distributed ochre robes among them and sent them out to beg food. In this way he himself laid the foundation for a new monastic order. He gave specific instructions to Narendra about the formation of the new monastic Order. In the small hours of 16 August 1886 Sri Ramakrishna gave up his mortal body.
After the Master’s passing, fifteen of his young disciples (one more joined them later) began to live together in a dilapidated building at Baranagar in North Kolkata. Under the leadership of Narendra, they formed a new monastic brotherhood, and in 1887 they took the formal vows of sannyasa, thereby assuming new names. Narendra now became Swami Vivekananda (although this name was actually assumed much later.)

Awareness of Life’s Mission-After establishing the new monastic order, Vivekananda heard the inner call for a greater mission in his life. While most of the followers of Sri Ramakrishna thought of him in relation to their own personal lives, Vivekananda thought of the Master in relation to India and the rest of the world. As the prophet of the present age, what was Sri Ramakrishna’s message to the modern world and to India in particular? This question and the awareness of his own inherent powers urged Swamiji to go out alone into the wide world. So in the middle of 1890, after receiving the blessings of Sri Sarada Devi, the divine consort of Sri Ramakrishna, known to the world as Holy Mother, who was then staying in Kolkata, Swamiji left Baranagar Math and embarked on a long journey of exploration and discovery of India.

Discovery of real India-During his travels all over India, Swami Vivekananda was deeply moved to see the appalling poverty and backwardness of the masses. He was the first religious leader in India to understand and openly declare that the real cause of India’s downfall was the neglect of the masses. The immediate need was to provide food and other bare necessities of life to the hungry millions. For this they should be taught improved methods of agriculture, village industries, etc. It was in this context that Vivekananda grasped the crux of the problem of poverty in India (which had escaped the attention of social reformers of his days): owing to centuries of oppression, the downtrodden masses had lost faith in their capacity to improve their lot. It was first of all necessary to infuse into their minds faith in themselves. For this they needed a life-giving, inspiring message. Swamiji found this message in the principle of the Atman, the doctrine of the potential divinity of the soul, taught in Vedanta, the ancient system of religious philosophy of India. He saw that, in spite of poverty, the masses clung to religion, but they had never been taught the life-giving, ennobling principles of Vedanta and how to apply them in practical life.

Thus the masses needed two kinds of knowledge: secular knowledge to improve their economic condition, and spiritual knowledge to infuse in them faith in themselves and strengthen their moral sense. The next question was how to spread these two kinds of knowledge among the masses? Through education – this was the answer that Swamiji found.

Need for an Organization-One thing became clear to Swamiji: to carry out his plans for the spread of education and for the uplift of the poor masses, and also of women, an efficient organization of dedicated people was needed. As he said later on, he wanted “to set in motion machinery which will bring noblest ideas to the doorstep of even the poorest and the meanest.” It was to serve as this ‘machinery’ that Swamiji founded the Ramakrishna Mission a few years later.

Decision to attend the Parliament of Religions- It was when these ideas were taking shape in his mind in the course of his wanderings that Swami Vivekananda heard about the World’s Parliament of Religions to be held in Chicago in 1893. His friends and admirers in India wanted him to attend the Parliament. He too felt that the Parliament would provide the right forum to present his Master’s message to the world, and so he decided to go to America. Another reason which prompted Swamiji to go to America was to seek financial help for his project of uplifting the masses.

Swamiji, however, wanted to have an inner certitude and divine call regarding his mission. Both of these he got while he sat in deep meditation on the rock-island at Kanyakumari. With the funds partly collected by his Chennai disciples and partly provided by the Raja of Khatri, Swami Vivekananda left for America from Mumbai on 31 May 4893.

The Parliament of Religions and After-His speeches at the World’s Parliament of Religions held in September 1893 made him famous as an ‘orator by divine right’ and as a ‘Messenger of Indian wisdom to the Western world’. After the Parliament, Swamiji spent nearly three and a half years spreading Vedanta as lived and taught by Sri Ramakrishna, mostly in the eastern parts of USA and also in London.

Awakening His Countrymen-He returned to India in January 1897. In response to the enthusiastic welcome that he received everywhere, he delivered a series of lectures in different parts of India, which created a great stir all over the country. Through these inspiring and profoundly significant lectures Swamiji attempted to do the following:

to rouse the religious consciousness of the people and create in them pride in their cultural heritage;
to bring about unification of Hinduism by pointing out the common bases of its sects;
to focus the attention of educated people on the plight of the downtrodden masses, and to expound his plan for their uplift by the application of the principles of Practical Vedanta.

Founding of Ramakrishna Mission-Soon after his return to Kolkata, Swami Vivekananda accomplished another important task of his mission on earth. He founded on1 May 1897 a unique type of organization known as Ramakrishna Mission, in which monks and lay people would jointly undertake propagation of Practical Vedanta, and various forms of social service, such as running hospitals, schools, colleges, hostels, rural development centres etc, and conducting massive relief and rehabilitation work for victims of earthquakes, cyclones and other calamities, in different parts of India and other countries.

Belur Math-In early 1898 Swami Vivekananda acquired a big plot of land on the western bank of the Ganga at a place called Belur to have a permanent abode for the monastery and monastic Order originally started at Baranagar, and got it registered as Ramakrishna Math after a couple of years. Here Swamiji established a new, universal pattern of monastic life which adapts ancient monastic ideals to the conditions of modern life, which gives equal importance to personal illumination and social service, and which is open to all men without any distinction of religion, race or caste.

Disciples-It may be mentioned here that in the West many people were influenced by Swami Vivekananda’s life and message. Some of them became his disciples or devoted friends. Among them the names of Margaret Noble (later known as Sister Nivedita), Captain and Mrs. SevierJosephine McLeod and Sara Ole Bull, deserve special mention. Nivedita dedicated her life to educating girls in Kolkata. Swamiji had many Indian disciples also, some of whom joined Ramkrishna Math and became sannyasin.

Last Days-In June 1899 he went to the West on a second visit. This time he spent most of his time in the West coast of USA. After delivering many lectures there, he returned to Belur Math in December 1900. The rest of his life was spent in India, inspiring and guiding people, both monastic and lay. Incessant work, especially giving lectures and inspiring people, told upon Swamiji’s health. His health deteriorated and the end came quietly on the night of 4 July 1902. Before his Mahasamadhi he had written to a Western follower: “It may be that I shall find it good to get outside my body, to cast it off like a worn out garment. But I shall not cease to work. I shall inspire men everywhere until the whole world shall know that it is one with God.”

Dr. G.S.N. Moorty

Moorty was born in early twenties in an orthodox Southern Indian Brahmin family, and he got his Mantra Deeksha (initiation to holy chants) at a young age from Swamy Shivanand Saraswati of Rishikesh (India). He was a brilliant scholar of Srimad Bhagwad Geeta. Moorty also became known as “Geeta Bhushan” due to his in-depth understanding of Geeta. In days of childhood he used to recite all 700 Shlokas of Geeta every morning under the guidance of his father. He was attracted to Meher Baba through a photograph published in a Book “Geetank” available in his father’s library. In the Book Baba was described as The Silent Sadguru. This picture instantly enlightened a longing for Baba in his tender heart.

It was later in year 1941 after going through all the available literature about Meher Baba in his father’s library he was inclined to write a letter directly to Meher Baba seeking His Blessing for observing a successful Geeta Jayanthi programme. Later when drawn to His Silent love Dr. Moorty agreed to Dr. C.D. Deshmukh’s request in early 1955 and attended the November 1955 Sahavas (Being in the company of God) at Meherabad (Ahmednagar- India) for one week. The impact of Beloved Baba’s messages of love deeply affected his heart and he was more and more drawn towards Baba. In the year 1953 he also had the opportunity to address the “World Parliament of Religions” held at Rishikesh (India). It was there when he came to know more of Meher Baba through one of the prominent Baba lover from Dehradun, who was distributing some rare photos and messages of Meher Baba, and later met Baba with Dr.C.D.Deshmukh.

This is how Dr. Moorty began his long and wonderful association with Baba. Moorty was fortunate enough to have Meher Baba’s Darshan and Blessings during the Sahavas held in November 1955 in Meherabad. Soon Dr. Moorty’s work and efforts to spread Meher Baba’s words became a living example to all other followers. Moorty was one of those precious gems who enjoyed the opportunity of intense exchange of correspondence with Meher Baba and remained His living garland as advised by Baba Himself in 1955 Sahavas. Baba lovingly called him as “Talkative Discipe of a Silent Master”

Dr.Moorty’s efforts brought many new lovers close to Meher Baba, not only in India but in United States and Europe as well. He had a charismatic capability to combine Vedanta and Baba’s Discourses in his narrations. Moorty often used to ask lot many question to his beloved and always got the answers to satisfy his Intelligence. Once on 04 July 1962 he asked beloved Baba about comparison of two kinds of lovers, as who is greater, those who are highly active in spreading His name and messages through different activities and the others who are only inclined to remain aloof and remember Baba. After a little pause beloved Baba said “One who loves Me very dearly and with all his heart but hardly attends any meetings and Melas, still his love for Me is not any less. And yet another one who loves me so much that in spite of poor health, he moves about from place to place, takes a lot of pains and responsibility on himself for arranging and organizing meetings to spread My name and are also equal in My love and I love them both alike.

Baba further explained to Moorty that “it t is not your love for Me that matters, but My love for you which counts.”

G.S.N. Moorty, PhD in philosophy, scholar, philosopher and disciple of Meher Baba passed away on 28th April 2011 at Gwalior India. He had a long time association with Meher Baba and also wrote a Book “Wonders of Silence”. Moorty, an excellent orator and Philosopher was well known for his in-depth understanding of “Geeta” and received awards like “Geeta Bhushan”. Baba lovingly called him as “Talkative Disciple of a Silent Master”. Moorty once played the role of a Dead Body in a play before Baba. Moorty a PhD in Philosophy was always a great attraction for his witty and live talks narrating the stories of Meher Baba’s life to all.


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Meher Baba said, “In the past life time, I was Shivaji.” Glancing on the men present, He said, “You were all with Me at the time of Shivaji. Behram was Afzal Khan, the Mughal general, who was killed by Shivaji.” Biographies of Afzal Khan and Behram Hoshang Fardoon Irani (close disciple of Meher Baba) are written below:

Afzal Khan (General)

Afzal Khan (died 10 November 1659) was a medieval Indian commander who served the Adil Shahi dynasty of Bijapur, and fought against Shivaji. He was killed at a meeting with Shivaji, and his army was defeated in the Battle of Pratapgad.

His name is also transliterated as "Afzul Khan" in the historical records. Ali Adil Shah II, the ruler who appointed Afzal Khan as the general of Bijapur

Afzal Khan was a leading court figure during the reign of Ali Adil Shah II of the Bijapur Sultanate. His steadfast skills and commanding ability led to his popularity and emergence in the ranks of hierarchy. According to legend he was awarded a famous sword known as the Adili, the sword was studded with diamonds. Afzal Khan was also given a popular elephant Howdah named Dhal-Gaj. He headed a personal force of 10,000 soldiers.

War against the Marathas- when the Marathas led by Shivaji challenged the Adilshahi supremacy, Afzal Khan volunteered to the task of defeating the Marathas. According to a Bijapuri legend, he sought a Sufi Pir's blessings before setting out on every military campaign. On such a visit before the campaign against Shivaji, the elderly Pir prophesied that it would be Afzal Khan's last campaign.

In 1659, Afzal Khan led an army of about 10,000 elite troops and pursued Shivaji persistently, inflicting numerous casualties, which forced Shivaji's forces to take refuge in the hill forts. In a bid to force Shivaji to come out in open, he detoured to desecrate Hindu sacred places, including Pandharpur, the most important pilgrimage site in the Marathi-speaking region at the time. Such behavior was unprecedented for the Bijapuri forces, and alienated the local deshmukhs (revenue collectors). He also captured Tuljapur, where his Adilshahi forces razed the statue of the Hindu Goddess Bhavani.

Afzal Khan's initial plan was to invade Pune, Shivaji's original residence. Shivaji knew that he would not be able to defeat Afzal Khan in the plains, and moved to Pratapgad Fort, which was surrounded by the dense forest valley area of Jawali. Shivaji's army excelled in this type of terrain, which made the Adilshahi army's cannons, muskets, elephants, horses and camels ineffective. At the same time, Shivaji had limited stores inside the fort and Afzal Khan's raids had caused terror among his followers. Afzal Khan also attempted to garner support from local militarily independent landlords, who nominally acknowledged the suzerainty of the Adil Shahi. The powerful nobleman Kanhoji Jedhe, who was the most respected deshmukh of the area, supported Shivaji. The deshmukh of Bhor, Khandoji Khopde, an enemy of Kanhoji, became a supporter of Afzal Khan.

Afzal Khan felt that the ensuing battle would cause massive casualties to both sides and eventually lead to a deadly stalemate. He, therefore, sent out emissaries to Shivaji, to lure him down the fort and negotiate peace. Shivaji's council also urged him to make peace with Afzal Khan to avoid unnecessary losses. The two leaders, therefore, agreed to meet for negotiations.

In 1639, Afzal Khan had murdered Raja Kasthuri Ranga after inviting him for a meeting where he could safely make a submission. Therefore, Shivaji was wary of Afzal Khan's real intentions. When Afzal Khan sent his envoy Krishnaji Bhaskar Kulkarni to Shivaji, Shivaji solemnly appealed to him as a Hindu priest to tell him if Afzal Khan was making any treacherous plans. According to the Maratha chronicles, Krishnaji hinted that Afzal Khan harbored mischief. Shivaji then sent his own envoy Pantaji Gopinath to Afzal, agreeing to a meeting; Pantaji's real mission was to find out the strength of Afzal's forces. Pantaji bribed some officials of Afzal Khan to learn that he was planning an attack on Shivaji,

Afzal Khan had originally asked Shivaji to meet him at Wai. Warned by Pantaji, Shivaji insisted that the meeting should take place closer to Pratapgad. Afzal Khan agreed, on the condition that the meeting would be arranged with two personal bodyguards on each side. His forces marched to Par, a village lying one mile south of Pratapgad. A crest below Pratapgad was chosen as the meeting place.

Shivaji set up tents with a richly-decorated canopy at the place, but also placed his soldiers in ambush at various intervals on the path leading to the meeting place.

Death- It was agreed that the leaders would be unarmed, and each man would bring an envoy and two armed bodyguards: one would be a swordsman and another archer. Afzal Khan's companions included Sayyid Banda, a distinguished military man.

Shivaji, forewarned, wore armour under his clothes and a steel helmet under his turban. He carried a weapon called wagh nakh ("tiger claws"), consisting of an iron finger-grip with four razor claws, which he concealed within his clenched fist. He also carried a stiletto-like thin dagger called the bichu or Bichawa (scorpion). He was accompanied by his bodyguards Jiva Mahala and Sambhaji Kavji.

At the start of the meeting Afzal Khan graciously embraced Shivaji as per custom. According to the Maratha chronicles, he then suddenly tightened his clasp, gripped Shivaji's neck in his left arm and struck him with a kitar. Shivaji, saved by his armor, recovered and counter-attacked Afzal Khan with wagh nakh, disemboweling him. He then stabbed Khan with his bichawa, and ran out of the tent towards his men. The Persian language chronicle by Khafi Khan attributes the treachery to Shivaji instead,

Afzal Khan cried out and Sayyid Banda rushed to the scene and attacked Shivaji with his patta, cutting his turban. Shivaji's bodyguard Jiva Mahala intervened, chopping off Sayyid Banda’s right arm in a quick combat before killing him. This event is remembered in a Marathi language idiom Hōtā Jivhā Mhaṇun Vāchlā Shivā ("Because of Jiva, Shiva lived") Meanwhile, Afzal Khan's bearers placed their wounded leader in his palki (litter vehicle), but they were attacked by Sambhaji Kavji. Sambhaji eventually killed Afzal Khan by decapitating him.

Shivaji then reached the Pratapgad Fort, and signaled his waiting forces hiding in surrounding forest, to launch a surprise attack. Afzal Khan's army was routed in subsequent Battle of Pratapgad, though his son managed to escape. Later, the severed head of Afzal Khan was sent to Rajgad as exhibit to Jijabai, Shivaji's mother.

The story of the encounter between Afzal Khan and Shivaji is the subject of several films, plays, school textbooks and village ballads in Maharashtra.

Personality-Afzal Khan was a powerful man of Afghan descent and was an experienced warrior. He was much taller and strongly-built than Shivaji.

Afzal Khan was known for his physical strength. During his campaign against Shivaji, one of his cannons fell into a narrow ditch near Wai. Eight of his soldiers could not get it out (lack of maneuverable space was one of the causes). It is said that Afzal Khan got the cannon out single-handed. Another instance of Afzal Khan's strength is when he held Shivaji's head in his grip while trying to stab him. Shivaji almost lost consciousness because of the power of the grip.

Aftermath-Afzal Khan's death resulted in the Battle of Pratapgarh, in which the Marathas defeated the rest of his army. Shivaji had Afzal Khan buried with full military honors, as befitting his stature and reputation at the foot of the Pratapgad fort. An annual urs is held at Afzal Khan's mausoleum.

Afzal Khan was succeeded by the inexperienced Rustom Zaman and Siddi Masud. The Bijapuri forces had been completely weakened, and eventually sought the assistance of the Mughal Emperor Aurangzeb. The Adilshahi dynasty of Bijapur did not last long after the killing of Afzal Khan and was eventually annexed during the Siege of Bijapur in 1686.

 Beheram Hoshang Faredoon irani (Buasaheb)

Meher Baba said, “Behramji is the duplicate of Afzal Khan (an enemy general killed by Shivaji). In the same way, all the present members of my circle are exactly as they were during Shivaji's time. (Lord Meher page-750)

Behram Ferdoon Irani, Buasaheb (Behramji) had been in Meher Baba's contact since 1914, He was born 40 days after Meher Baba in the same Sasoon Hospital, Poona and in the same bed and same the nurse attended to his mother’s delivery. And both went to school together. He was one of Baba’s earliest friends. In 1921 Baba tutored him Persian, and he later became his business partner in a Poona toddy shop. He had stayed with Baba throughout the Manzil-e-Meem and early Meherabad years. Baba made these remarks about him to the mandali:

In 1927, under the rules made by Baba, the activities and management of the ashram were to be arranged by Behramji with the help of Pendu, Sidhu and Chhagan. Behramji was to be called Buasaheb, was made manager of Meher Ashram

On 14 June 1928, Baba prepared a timetable for the boys in the Prem Ashram and laid down the usual rules for the mandali concerning every facet of their life. Buasaheb was appointed manager of the ashram. Referring to him, Baba remarked, "Though Buasaheb is reasonable, the tone and the way he talks with people is not befitting. For instance, instead of saying, 'My mother,' he says, 'My father's wife!' He serves me faithfully and with all his heart, but he puts people off by his manner of speaking."

In 1929, Baba sent Buasaheb went to the Persian Consulate to obtain visas in the mandali's passports; he mentioned the difficulty Meher Baba was having in obtaining a British passport. The Persian Consul himself suggested Baba declares himself to be a Persian subject, having been born to Persian parents. Baba did so. He went to the Persian Consulate on Thursday, 12 September 1929 and easily obtained a Persian passport by giving his thumbprint.

On 24 September 1929, once Baba began goading Buasaheb. Once while Baba was teasing him, Buasaheb, in his vexation, said something regrettable, and Baba advised him, "Learn to swallow your anger.

Try to remain cheerful in all circumstances. Try to be humble and don't ever answer me back. "These sharp arrows of Mine are very good for your spirit; the wine is hidden in them. You have been My companion the longest. Have courage; it is because of your courage that I am going to Persia (Buasaheb's birthplace). Keep Me pleased and remain content that you do so. I have to retire in seclusion for four months, after which we will have to travel around the world."

Baba then gave these special orders for the men to follow:

No one should talk about me, either on the ship or in Persia. None should distribute any books, photographs, or lockets without my permission. No one should come to know of my presence, as that would disturb My seclusion. After my work is done, I Myself will speak and inform others. Remain quiet and continue doing as I order until then.

Before having received these instructions, Buasaheb had given Dastur's English booklet on the Meher Ashram to a fellow passenger. The next day, Chanji found out about it and informed Baba, who was furious with Buasaheb. Chanji managed to get the booklet back from the man, but on account of it, two or three other persons came to the cabin for Baba's darshan.

In 1930, Buasaheb had been appointed the manager of this journey, supervising the men and boys. Preparing to leave, Baba instructed Buasaheb that some of the group were to go by bus and some in advance by car. Buasaheb was about to ask Baba who should be seated in the bus and who in the car when Dastur entered the bus and the car left without him.

Baba was highly annoyed. He ordered all to wait by the bus until those in the car came back. Baba began scolding Buasaheb, blaming him for what had happened. "Why did you break My order? Why didn't you ask me about it before the car left?"

Before Buasaheb could answer, Baba slapped his own face violently on both cheeks and his expression turned grave. He stated, "When the Master has to punish himself for the faults of his disciples over their irritated with Buasaheb, Baba demanded, "Come and stand before Me! Why are you hiding behind the others?"

Completely despondent, Buasaheb replied, "I no longer wish to remain with you, Baba. I will go away at any time, without informing anyone. Either grant me full authority so the others will obey me, or relieve me of this duty of being manager." "You want to be so superior! If you want to go — GO!" Buasaheb was on the verge of tears and replied meekly, "You never even inquired about what happened."

In 1929, once, Baba sent Buasaheb, into the town in search of a "good boy" who would attend to Baba in his special work. Buasaheb found three boys in Duzdab and brought them before Baba, but Baba glared at him and did not find them suitable for his purpose. However, he fed the boys and gave them new clothes, and then sent them back. After Baba did this several times, the following heated confrontation ensued between Him and Buasaheb:

"Jungli, why do you bring boys like yourself?" Baba asked Buasaheb caustically. "For God's sake, bring me a good one next time!"

"Searching for them is a great headache," Buasaheb answered. "I selected the best youths I could find. What am I to do if you don't approve of any I bring?"

"Animal that you are, you bring only animals! Don't you feel ashamed to show me such beggars?"

Exasperated, Buasaheb burst out, "Now I don't want God or the world! I can't bear this life under you; I am leaving!"

"Wherever you go, I will be there too! Show me the place where I am not! Fool that you are, go and see for yourself; you will discover what I say is true."

"Baba, I am terribly harassed. I cannot bear your taunts and teasing any longer," Buasaheb pleaded.

Baba then replied, "I get angry because of you; your ways cause Me anger. How could I be angry without reason? Now that I am angry, you should try to pacify me. But no, you people get upset by the smallest things, so I have to console you — and that makes Me angry again. Your duty is to serve Me; but on the contrary, it is I who serve you! What is the purpose in staying with Me like this?"

Baba then explained, "My work is to wound and kill you gradually, but what am I to do when the wound makes you fret and fume?

Should I stop wounding you? I try to appease you; I give you explanations. I give you courage. I have to wound you, so I want you to be brave enough to bear it. But you remain impervious to my mercy."

After Buasaheb calmed down, Baba discussed his future plans with the mandali. He informed them, "I have now decided to proceed directly to Nasik. I will remain there in seclusion and Buasaheb will be My mujawar (personal servant), with incense burning all the time!"

On 17 March 1930, Buasaheb scolded a boy named Ramu for some mischief and twisted the boy's nose when he did not listen. Ramu complained to Baba, who told Vishnu to twist Buasaheb's nose for breaking His order against physically reprimanding the boys. Buasaheb became very upset and that night quietly left without telling anyone, and began wandering the streets.

Rising early the next morning, Baba woke the mandali and inquired the whereabouts of Buasaheb. They could not find him and informed Baba that he was missing. Baba sent Ramjoo and Raosaheb to search for him. Finally, finding him at a teashop, they brought him back, and Baba remarked, "Last night I had blisters on my tongue and lips, and I was suffering greatly because of them.

In 1930, Buasaheb remained in seclusion in Baba's cave in Tiger Valley in Panchgani since 21 June.

On Saturday, 28 February 1931, Baba performed the opening ceremony of Rustom's new movie theater in Nasik. At the hands of the Master of the Universal Cinema, the Circle Cinema was officially declared open.  A Charlie Chaplin comedy, Shoulder Arms, and another film were shown. Buasaheb was the cashier.

In 1931, one day a person who was familiar with Baba came to him and poured forth his tale of being reduced to poverty. Baba frankly explained to him, "I have no money at all. My mandali go hungry and I myself am looking for someone to arrange for their food. My mandali consist of such gems that they consider it an ordinary thing to sacrifice their lives for my cause."

The man remained quiet and then went away. Sending for Buasaheb, Baba directed him, "Follow that man and give him Rs.100." Buasaheb looked astonished and said, "Day and night we rack our brains trying to make ends meet! And you want to give him Rs.100?" Baba exclaimed, "Pay him Rs.200!"Buasaheb was taken aback, but he wisely kept quiet. He thought: "Knowing Baba, if I say anything more, the figure will jump from Rs.200 to 500." So he prudently exited and gave the man Rs.200.

In 1934, Baba proposed that Buasaheb build a hotel in Nasik, but Buasaheb said he had no funds to invest.

Buasaheb returned to Meherabad on 15 February 1934 from Persia. His sudden departure from Nasik the previous year had caused a lot of inconvenience for the mandali, so no one spoke to him when he returned. As he looked from one to the other, they would turn their faces away. He had also left matters at the Circle Cinema in a mess, which added to the bitter feelings of the mandali.

Of his own accord, Buasaheb had done Baba's work of spreading His name and message in Persia. But Baba had never asked him to go there, nor liked it that he left his responsibilities in Nasik. Baba met him and told him to rejoin the mandali. When Buasaheb refused, Baba directed him to go to Nasik and become a partner in Sailor's tea stall (next to Circle Cinema) and a new restaurant to be opened. So Buasaheb left, though in his heart he suffered banishment and exile as he obeyed Baba. After a while, Buasaheb eventually resettled in Poona and managed a restaurant there. Although he no longer lived with Baba and the mandali, he remained in close contact with Baba and would come to Meherabad from time to time.

In 1938, Baba again reminded Buasaheb, "Your connection with me is very old, and I wish that you now permanently come and stay in Meherabad. You have been with Me from the beginning; I no longer wish you to continue to reside in Poona. You won't have such an opportunity again in this life!" Buasaheb declined Baba's offer, mentioning his business which he had started since leaving Baba. Baba also wanted Sadashiv to move to Meherabad but he, too, pointed out some household difficulties that prevented his moving. Baba again emphasized to both men, "I am giving you the chance of a lifetime! Return to Poona and, after thinking it over, write Me your decision." Both left, but sadly neither wrote back to Baba and they never did come and live with Him again as He wished.

In 1939, Baba again tried to induce these two early followers to come and stay with Him and the mandali, and was particularly anxious to have Buasaheb with him. Buasaheb, however, pleaded business commitments, whereupon Baba offered to take the complete financial burden upon himself and free Buasaheb of any monetary responsibility. An agreement to this effect was even drawn up, but Buasaheb later backed out of it and it was torn up. In light of subsequent events, it was an attempt by Baba to save Buasaheb.

Buasaheb was living in Poona. On Wednesday, 1 May 1940, he was involved in a fatal accident while riding a motorcycle. A car shot out of a side street and struck him; he was thrown over his motorcycle and died instantaneously, on the street, from a brain concussion. He was 48 years old.

Buasaheb (Behramji) had been in Meher Baba's contact since 1914, when he was tutored by Merwanji (Meher Baba) in Persian, and he later became his business partner in a Poona toddy shop. He had stayed with Baba throughout the Manzil-e-Meem and early Meherabad years. Baba made these remarks about him to the mandali:

Baba said, “Behram (Buasaheb) was one of My nearest and dearest disciple, unconsciously when alive was One with Me, and now that he has left the body, he consciously enjoys that blessed union with Me!”

With Buasaheb's death, the practice of issuing circulars to Meher Baba's disciples and devotees in India and abroad began. Before 1940, Baba's orders and various messages were being conveyed to his lovers through correspondence or typed copies. But after Buasaheb's death, they were conveyed through printed circulars.

Baba stated, "Buasaheb was a Chinese emperor in a previous life, and Jalbhai was his wazir [minister]. Both were opium addicts — and its effect is still there!"