Sayyed Saheb Pirzade was a very close lover in the early period.

Some of his life time contact and dialogues with Meher Baba are written below:

Sayyed Saheb was Muslim and came into Merwanji's contact in 1918. He was a regular visitor to Babajan, who had personally introduced him to Merwanji. Through increasing contact with Merwanji, Sayyed Saheb was gradually drawn closer to Him. Merwanji took personal interest in Sayyed Saheb's individual difficulties, financial and otherwise. Because of Merwanji's genuine concern, Sayyed Saheb opened his heart to Him.

In 1920, Merwan Seth told Sayyed Saheb, "I wish to remain in a secluded place without the slightest disturbance. Can you find Me such a place?" Sayyed Saheb suggested a few remote locations, but Merwan Seth did not approve any. At last, Merwan Seth told Sayyed, "I have chosen the Bhorgad Cave near Nasik, where Upasni Maharaj had fasted for almost a year. I want you to go with Me." Sayyed Saheb agreed.

They took a train to Nasik and walked through the wooded area to the village of Gavalwadi, where they climbed the Bhorgad Hill and found the cave that Upasni Maharaj had shown Merwan Seth. Sayyed Saheb stayed along the rocky hillside while Merwan Seth remained in the cave alone for 40 days and nights, fasting only on milk which Sayyed Saheb would bring from the village each day.

After the 40 days, Merwan Seth left the remote region and stayed at Sayyed Saheb's family's house in Nasik. While there; He instructed Sayyed Saheb to telegraph all in Poona — Sadashiv, Behramji, Gustadji, and others — to come to Nasik to be with Him. Sayyed Saheb was profoundly impressed with Merwan Seth's great spiritual strength and attributes, and no longer liked the name Merwan Seth — believing it sounded too ordinary. When those from Poona were gathered in Nasik, Sayyed Saheb brought up the topic of changing Merwan Seth's title. Each man agreed, but what new name should they give? One of the men suggested Mehru Baba — meaning Great Father, but that was not approved.

After several other choices were suggested and rejected, Sayyed Saheb himself, in the end, proposed the name Meher Baba — meaning Compassionate Father. It was immediately endorsed by all. Soon after, they returned to Poona — including Merwan Seth now rechristened Meher Baba. It seemed to Age that the whole purpose of the men coming to Nasik was to choose this new name —which was to remain for all time.

On the night of 11th September 1922, Baba, accompanied by Sayyed Saheb and few others left Bombay by the Gujarat Mail train for Ajmer in northern India, arriving at midnight of the following day.

On 7th March 1923, after almost three months of strict containment in the premises of Manzil-e-Meem, Baba went for a short outing to Munshiji's house on Charni Road. Sayyed Saheb was staying there and had been feeling depressed for some time. To cheer him up, Baba drove to Munshiji's and returned after a few hours. When he returned, He found three messengers from Upasni Maharaj waiting for Him.

Baba and mandali reached Nasik at 2:45 P.M. and Sayyed Saheb (who was from Nasik) was waiting to receive them. They rode in tongas to Nomanbhai's bungalow where Sayyed Saheb had made provisional arrangements for them to lodge for a few days. This house was six miles from the station and was quite airy and spacious.  Sayyed Saheb brought rice, dal and spinach from his home, but Baba returned the spinach as the mandali were under His strict orders to eat only rice and dal; nevertheless, the meal was quite tasty and, after many days, the mandali again enjoyed a deliciously spiced dal.

In 1924, Baba was driven to Happy Valley with Sayyed Saheb and others. At Happy Valley, He was in a cheerful mood and explained more about God-realization and a Perfect Master's circle of disciples:

One day, Ramjoo, Ghani, Sadashiv and Sayyed Saheb arrived. Sayyed had brought an unknown Qawaal with him, but when the man was before Baba, he professed his inability to sing. Nevertheless, he had the nerve to request in broken English that Baba gift him "the box," meaning the harmonium inside the wooden box, which had been given to him to play. Sayyed was upset with the rogue, for he had paid his full fee and brought him all the way to Meherabad from Nasik solely to entertain Baba. Sayyed expressed his disappointment, but Baba prevented him from scolding the fellow and promised the man he would be given "the box." Later, Baba remarked to the mandali, "By powdering a piece of coal, its color is not changed. In the same way, whether a man be good or bad, his nature never changes."

The darshan program ended at 8:30 that evening. Since there was no means of public transportation available, people shouldered their belongings and started walking to the train station. A harmonium was presented to the so-called qawaali singer, and he again demonstrated his impunity by asking Baba for a coolie to carry it. Baba provided two of the mandali, first ordering them to secretly remove the harmonium from the box. The mandali lifted the empty box, groaning loudly and pretending it was heavy. They walked five miles to the railway station carrying the box and placed it in the train compartment. When the man was settled in the train and opened the case, he was shocked to find it empty. He had asked for a harmonium box and he got it!

On 19th August 1926, a heated discussion on religion and Baba's explanations about the path to God took place between Sayyed Saheb, Ramjoo and Ghani at the school building. Baba happened to come by in the middle of their debate and found them arguing. Sayyed Saheb claimed that when he read the Koran or the Hindu scriptures, he found them similar to the explanations given by Baba, while Ramjoo argued that they were not similar at all. Unable to determine who was right, they appealed to Baba. Baba said:

My explanations are quite, quite different from the scriptures of any religion and they have nothing to do with the shariat aspect of religions. If we find any illumination anywhere in scriptures, it is in the Hindu Shastras and Vedanta. But they too are only a shadow of my explanations.

In 1929, Sayyed Saheb (who had seen Baba in Nasik in July) came with them. At night, Baba went for a drive around the city, to Malabar Hill (where He strolled about), Null Bazaar, and Chowpatty Beach.

In 1930 once, Baba went to Sayyed Saheb's house for tea and a music program that lasted until six.

Munshiji died in Nasik of a heart attack at the age of 57 on the morning of 19th December 1933. Sayyed Saheb had been close to Munshiji, having worked for him, and it was he who told Munshiji about Meher Baba. Sayyed Saheb was deeply saddened by Munshiji's death, and Baba called him, from Nasik to Meherabad. 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. Or is it that you envy Munshiji for his happy state?" This made Sayyed smile and he replied, "Never, Baba!" "Then why do you look like you are about to die?" Baba joked. Sayyed began laughing and felt happy once again.

In 1935, at Nasik, Baba occupied a bungalow in the Saharanpur locality. Sayyed Saheb procured a goat, which was given to Baba, as it was recommended that He drink the goat's milk to improve His health.  The goat had a kid, and the two animals especially loved to follow Baba around and play with Him. Baba, in turn, enjoyed feeding them treats, pieces of chapatti or toast. Playfully, Baba would raise His hand high out of the mother-goat's reach, and the goat would stand on her hind legs, putting her front legs on Baba's chest, so she could reach the treats.

On 5th March 1937, Sayyed Saheb came to see Baba. His twelve-year-old daughter had recently died and Sayyed was feeling very depressed, not because she had died but for the suffering she had undergone. In their ignorance, the family members had taken the girl to different psychic mediums to try to exorcise "the spirit" they believed was haunting her.

Sayyed Saheb was in disagreement with the family and could not understand how a spirit could have bothered his child when he had so much contact with Baba over the years. Consoling him, Baba explained, "She was not suffering from any spirit possession, but from tuberculosis. No spirit, however powerful, can ever touch those in My group. They run miles away from the members of My circle!"

In 1949, about mandali Baba said: There are many others like Abdulla (Jaffer), Sayyed Saheb, Edke, and so forth, who all their lives have been loving Me with all their heart.