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(A Maulvi from Hyderabad)

A Muslim named Maulvi Abdul Wahid of Hyderabad arrived in Bombay in search of a friend and stayed in the mosque at Dadar. While he was meditating in the mosque, he saw a bright light issuing from the Manzil. He immediately sensed that there must be a “holy” or “divine personality” inhabiting the building. The next day, when he sat in meditation, he again saw a still brighter light, and in its brilliance he was able to read the words “Manzil-e-Meem.”

It was on February 16th when Wahid could no longer remain passive to his vision. He came and stood outside the Manzil. He was in such a dazed state that he ended up standing on the sidewalk the whole night without speaking to anyone.

The next morning, (February 17, 1923) the Master noticed the stranger outside; He sent Gustadji to inquire about the reason for the silent sentry by their gate. Wahid narrated his story about the light he had experienced in the mosque and added that he felt profound peace within himself near the Manzil. By Baba’s order, Wahid was directed to Munshi Rahim’s house, where he was given food and informed about who Meher Baba was.

After dinner a meeting of the Gutta was called, and the mandali asked, “Why is it that we always hear of outsiders – such as the Maulvi priest today – having great experiences of your divinity and seeing brilliant lights? And why are we, who you say are members of your circle, left in the dark?”

To appease them, Baba gave a brief but convincing explanation:

What happens when you place a kerosene lamp on the floor? It sheds light all around, but the area which is closest to it – encircling its base – is always dark. So it is with you who are closest to Me. What is the use of all these great experiences and seeing of light? One day I will give you the real light and you will be out of the darkness forever! Wouldn’t you rather have that?





(Women Saint))

Anandamayi Ma was prominent women saint to her Meher Baba indirectly contacted through Elcha (His disciple). The episode of her contact with Baba is narrated in following episode.

In the vicinity of Dehra Dun were four prominent saints: Anandamayi Ma, Sant Ishwar Singh, Sant Mangat Ram and Miran Bhai.  Baba wished to contact the first three of these. But because he was about to fast, he decided instead to contact them by proxy. He put his head on Elcha's feet, and instructed him to go and touch Anandamayi Ma's feet, and convey His love and blessings to her.

Elcha did as ordered, and afterward Anandamayi Ma expressed her desire to meet Meher Baba. Elcha informed Baba, who sent her this message:

Meher Baba was informed of your wish to see Him. He says that there is no need for you to see Him. If Baba is the Highest of the High, as people say, and is in everything and in everyone, then He is omniscient, and in you also. Even if that is not the case, then there would be no advantage in a meeting with Him. Baba is bowing down to saints, walis, masts, sadhus and the poor equally, and He conveys His love to you. With His love, He sends His salutation to you.

Baba again bowed to Elcha, as proxy, and sent him back to Anandamayi Ma. After bowing to the woman saint, Elcha conveyed Baba's message. On hearing it, she declared repeatedly, "Namo Narayana! (Obeisance to God Narayan!)"



(A great Saint and Philosopher)

About Aurobindo, Meher Baba said:

Shri Aurobindo.  Previously, he was a political leader like Gandhi. When he got the breeze of spirituality, he left everything.  He did not care for politics.  He did not care for independence of India, and he did not care for the world.  He cared only for God.  And because he got the longing for God, he went on progressing and progressing on the spiritual path.  He progressed up to sixth plane. But further progress is not possible without the grace of the Perfect Master or the Avatar.  Aurobindo was experiencing the effulgence of God everywhere, and this state was just like that of a 'fish out of water'- a state of great longing, rather, infinite longing for the union with God.  Ultimately, My grace fell on him, and he became One with God.  So longing is not like when you love a girl and long for her.  That is material love.  In material love, when longing is there, it is for the sake of desire. When longing for God is created, you became free from desires. Ultimately, you become One with God.

Aurobindo (Ghose) writes in his book, "I am trying to attain to that state through meditation." If Illumination is attained through meditation, it is no small thing. The meaning of meditation is to go deep within one's self. It is self-hypnotism in the divine way — to lose yourself in forgetting the self by not thinking of anything but the Self.

Aurobindo was on the sixth plane, not by the state of a wali-mast, but by meditation. Chatti Baba never meditated, yet he saw God all day and night. And, though both are were on the sixth plane, there was a great difference between them. Love gives permanence, meditation gives samadhi. After union with God, complete permanency exists, whether you come down (to gross consciousness) or not. If you come down, you bring God with you!

Aurobindo writes beautifully about the "deep valley" between seeing God and God Himself. He says, "We cry out on this side: O God, we see You but cannot come to you! So, at least you come to us! And God replies, "I always come as Ram, Krishna, Buddha, and others."

On 5th December, 1950, at Bombay, Baba heard from Adi that Aurobindo Gosh had expired the previous night. Baba had previously stated some year back that Aurobindo was a yogi who had advanced by his own efforts to the 6th plane and became a Saint. He called for his photo to be placed before Him as He listened to the account of his life on the Radio. Later He told Adi Sr. “I was pushing him from 6th to 7th plane.”





                              (Avatar of Dwapar Era)    

Baba spoke about the work of the Perfect Master and the Avatar not being understood by everybody, citing an incident from the Mahabharata of Krishna and Arjuna:

If you read the life of Krishna, you will find that he often said, did and ordered things which seemed to go against common sense. He would tell one thing to one person and contradictory things to other persons, and would give different orders to different people at the same time. Krishna used to bluff, lie, and do all sorts of strange things for the upliftment of humanity. He was Perfect and One with God, and so found Himself in everything and in everyone. He had to use different methods for different things and people.

I have to use maya to draw my disciples out of maya. The West does not understand this, but the East understands it. That is the difference in the mental attitude between the East and the West. Where there is no self-interest and no selfish motive but only the motive of doing good for others, whatever one may do, there are no sanskaras and no binding by sanskaras. I have to use infinite ways for My infinite workings, all different and all at different times.

When Krishna ordered Arjuna to kill the Kauravas, Arjuna hesitated and then refused, asking Krishna, "How can I slaughter my own kith and kin?" Krishna said, "Do as I tell you." But Arjuna would not listen. Then Krishna said, "Look into My face," and he opened His mouth and Arjuna saw in it all his brothers and relatives whom he had not wanted to kill. Arjuna saw that Krishna's mouth contained the whole universe, including millions of Kauravas who looked like clouds but then vanished from sight. Krishna showed him His Universal Body, which contained all living and inert forms. To see this is called Virat Darshan — Gigantic Sight. This is not real darshan. It is only the darshan of the Master's Universal body. The Avatar also has a Universal mind, to which all the individual minds in the universe are connected.

This then convinced Arjuna of Krishna's mighty powers and he plunged into battle, killing many. Krishna told him, "If you had had full faith in Me, you would never have doubted or asked questions," and He then delivered the lecture which is now known as the Bhagavad Gita.

From this example, you will come to know that even the closest disciples of a Master misunderstand His way of working. To convince and create faith in them, Masters have to resort to performing miracles. That is why Krishna did what He did.

Implicit faith and abject obedience to a Master is the shortest, quickest and easiest way for attainment of God-Realization.





Considered a child-God, a young Hindu of seventeen named Balak Bhagwan had many devotees in Raipur. Bhagwan had been urged by Abdul Majid Khan to take Meher Baba’s darshan. Eventually, Abdul Majid Khan sent Bhagwan from Raipur to see Baba. The youth arrived at Meherazad just before the darshan on the morning of 12th June. Taking him and the mandali in Sarosh’s car with Him, Baba was driven to Meherabad. On the way, Balak Bhagwan kept pointing mystically to the sun so that, as he explained, “It may set and we will not feel the heat.” Baba enjoyed his antics –though there was no lessening in the war weather!

Balak Bhagwan drove back with them, but would not allow Baba, Eruch and Bhau to attend to their work. The mischievous fellow would move about on either side of Baba's legs, as Baba sat in his chair, and spent his time playing. Baba and the mandali derived a lot of fun from his tricks. He boldly told Baba, "The day I am not garlanded, I do not feel good!"

Baba smiled at his guilelessness, but replied, "It is not good to receive worship or arti from others. It will throw you down into a stinking pit!"

The boy replied, "But I feel pleasure in being worshiped! I want people to revere me and perform my arti!" Baba laughed.

Balak Bhagwan spent the night in Meherazad, and the following morning, when Baba came to mandali hall, the youth said, "Last night while on watch, Bhau slept! I saw him sleeping from my room." Baba was amused and named him Balak Meher (Child of Meher). Baba embraced the youth, and then instructed him to return to Raipur.

Baba had written to Abdul Majid Khan in Raipur to bring the young-man Balak Bhagwan to Meherabad for the Sahwas program. Balak Bhagwan had met Baba six months previously at Meherabad, and had his own following in Raipur. On the 14 th Baba called Balak Bhagwan to Meherabad, where He gave him certain instructions. Pukar was appointed to look after him.

Baba noticed D. S. Chowbey of Calcutta bowing down to Balak Bhagwan at the other end of pandal. Baba stopped the darshan and called Pukar, who was supposed to be looking after Balak Bhagwan. Baba warned the young man not to allow anyone to lay his head at his feet. Chowbey repented, and Baba asked him if he had ever met him before. He said he had met him in America.

He chided Balak Bhagwan for dozing during the workers' meeting and urged him to stay awake. Balak Bhagwan replied, "Baba's mercy is there."

To which Baba responded, "It is my mercy that keeps you alive!"

Baba enjoyed the singing for some time and beat time to the music by tapping the head of Balak Bhagwan, who was seated on Baba's left. After one song, Baba appeared deep in thought, and then began this discourse:

The affairs of the universe will continue without my paying any special attention to them, and without there being any burden on the Creator. The subject of discourses and explanations is a headache to me. One's breathing is natural and one has not to pay any attention to it, but after some exertion, the mind becomes conscious of it. In the same way, the affairs of the universe go on without my paying any special attention to them.

Referring to Balak Bhagwan Baba said:

In central India (Madhya Pradesh)], people took the boy Balak Meher to be the Avatar, and I instructed him that he should not allow anyone to kiss his feet and worship him because without authority it is binding. When I ordered Mungalananda to observe 40 days' silence and fast, Balak Meher followed him as he was leaving the camp and said: "Heed Baba's orders and follow them! Whatever Baba has to give you, He will give, and whatever I have to give you, I will give." Saying this to him, he returned at once and took his seat on the dais. Somehow I came to know of it and he confessed his mistake. I cautioned him not to do this in the future and treated him lovingly. Mungalananda was in the habit of discoursing on Vedanta to the sahavas group, so I sent him away.

Eruch related the experience of Balak Bhagwan, the seventeen year-old boy from Madhya Pradesh, who was filled with Baba’s light and presence, and saw Baba everywhere and in everything. He imagined himself to be on fifth plane and was giving darshan and prasad to people. Baba had Eruch write a very firm reply, putting an end to such false interpretations to the experience.

Baba likened the experiences to a tamasha (roadside magic show) which dazzles for a while and distracts the pilgrim's progress, proving more of a hindrance than a help.

Baba explained:

These "experiences" are like the trickles of water oozing from tiny chinks in a great big dam, and which I have to watch out for and constantly keep blocking up, lest they cause destruction. There are many who have various experiences, such as seeing colors, circles and lights, levitating and so forth. They attract a group around them by giving them similar experiences through a common process, which is never indulged in or dreamt of by the pilgrim who experiences the various planes of consciousness on the Path. Thus not having progressed on the Path (planes), they can bring their followers up to only their own level of experiences, and no further. Then there often follows dissension, and the group splits, forming yet another branch with its own following under a different head.

The real danger of these experiences is that it misleads the seeker into thinking that he has reached the Goal and has mastered the Path. This even applies to the experiences of the Path, which remain insignificant when compared to the one and only real experience of God-realization.

Hafiz depicts this beautifully in his verses. Hafiz says that in the beginning he was like a man who goes down to the seashore and paddles in shallow water, and in his enjoyment, thinks he has gained the Pearl. Then after a long time, Hafiz realized that he had yet to learn to swim; and when he learned how to swim, there were the many waves he had to encounter and overcome. Then he realized he had yet to learn to dive. The next step he had to master was holding his breath under water before, at long last, he could reach the bottom of the ocean for the Pearl — the Goal.

For one who is an aspirant on the Path, it is not seeing, but becoming that is the objective.

Bhagwan has come to pay his respects to Me; he loves Me very much.





Australian Sufi leader


Born: 2nd January 1889- Germany

Died: 1950 - Camden, N.S.W, Australia


Friedrich von Frankenberg was one of the early founders of Sufism in Australia. He was an early Australian representative of Sufism, the mystical order of Islam first brought to the West by Hazrat Inayat Khan. He was born to an aristocratic and cultured family and raised mostly in Germany. His mother, Jessie Elliot, was the daughter of a wealthy Australian industrialist family. Her family owned property in Algeria, and her father resided there for lengthy periods. This may be where von Frankenberg first encountered Islam.[1] In 1925 he attended the Sufi Movement Summer School, led annually by Inayat Khan at Sureness in France. He was accepted by Inayat Khan as a mureed, and given the Sufi name of Momin (meaning faithful), as well as instruction in spiritual practices.

In 1927, Von Frankenberg immigrated to Australia, leaving behind his wife and son in Germany. His mother, Jessie Elliot, had inherited a substantial estate from her father, but it had been frozen during World War I because Elliot and her son were German nationals. Von Frankenberg seems to have initially travelled to Australia in order to settle his claim to the family property. In Australia, he married an Australian woman, Olive Pauline Ward Taylor. His second wife, generally known as Stella, or by her Sufi name of Lila, was an accomplished pianist and member of a successful business family in Sydney. In the 1930s the Von Frankenbergs settled on a dairy farm called 'Spring Hills' at Camden, on the outskirts of Sydney. From the 1930s to the end of his life Von Frankenberg worked to spread Sufism in Australia and established and led the first Sufi groups in Australia.[2] During World War II, von Frankenberg again came under suspicion from the Australian authorities, due mostly to his German background. He was questioned and his mail was monitored, but he was not interned. In the later years of his life, the small movement that he had founded split, with some members following Francis Brabazon into becoming disciples of Meher Baba.

Von Frankenberg died in 1950 at the age of 61 and was buried in the Camden cemetery.[1]

Avatar's Abode is a 99-acre (40 ha) spiritual retreat about 75 miles (121 km) north of Brisbane, Australia dedicated to Meher Baba. It was established by Australian poet and disciple of Meher Baba Francis Brabazon in 1958 on the summit of Kiel Mountain near Woombye on Queensland's Sunshine Coast. Brabazon purchased the land, an eighty-two-acre pineapple farm, with money willed to him by the Australian Sufi leader Baron Von Frankenburg. The site has a panoramic view of the Pacific Ocean to the east and over valleys, farmlands and rolling blue hills to the west. By Meher Baba's wish, Avatar's Abode can never be sold, but must be kept as a place of pilgrimage.










In December 1967, a large public darshan was held in the evening at the Jessawalas' bungalow. Eruch had previously been connected with the Ramakrishna Ashram in Nagpur. The swami of the ashram was Bhaskareshwar Ananda and he attended the darshan.

Swami Bhaskareshwar Ananda had come full of questions, but, being in Meher Baba's presence, he completely forgot what he had wanted to ask. He quietly sat by Baba, and tears began flowing from his eyes. He internally received the answers to his questions and his heart became full with divine love. Before leaving he remarked, "I have had Ramakrishna's darshan today!"






(Saint from Rishikesh)

During annual celebration of first Delhi visit of Avatar Meher Baba on 1st December 1952,   function was held at Ram Lila Grounds from 1st December to 3rd December 1968, Function was attended by many VIP’s, dignitaries, Baba lovers and general public. Swami Bhisham Ji Maharaj from Rishikesh came on opening day and paid tributes to Avatar Meher Baba.







(Perfect Master)

Baba elucidated that Nizamuddin Auliya, Bualishah Qalandar and Chishti of Ajmer were all Sufi Perfect Masters. He mentioned that Chishti was even considered to be on the same level as Muhammad; however, He was not equal to the Prophet, but the Qutub-e-Irshad of His time — the head of the spiritual hierarchy. Chishti established Sufism in India, and His tomb-shrine in Ajmer is a greatly revered place of pilgrimage.

These Perfect Masters and other Muslim Qutubs always liked listening to ghazals, which have been preserved in the various Divans of Hafiz.

Now, for a Perfect Master to write poetry — what is it (for him) when the whole world is in His hands? But as Tukaram, the Sadguru, explained, one's original nature persists even after Realization.






(President of the Buddhist Society of London)

A man who converted from Christianity to Buddhism named Christmas Humphreys was president of the Buddhist Society of London. Humphreys found out about Meher Baba through Kim Tolhurst. One day, he and some others from his Buddhist group came to see Meher Baba. During their meeting, Baba exchanged ideas with them:

Baba explained: “In Sufi terms, religion has four aspects: shariat, tariqat, marefat and haqiqat. Man has to go beyond shariat – the external aspect. The orthodox Muslims consider it unlawful to go beyond shariat. Yet, a Qutub (Perfect Master) has such powers that if He wishes, He can make a person God-Realized in a minute!”

Baba looked at one of the visitors who after listening to Baba’s statement was deep in thought. Baba asked him what he was thinking. The man questioned, “How is it possible for a person to gain Realization within a minute?”

Baba elaborated, “Even within a second, all actions can be annihilated and the experience of God instantly given. Bondage to Maya (illusion) is always there and karma (bondage) is due to actions. After the actions are destroyed, there is no bondage. Do you think you can obtain Realization in this birth?”

The man replied, “I cannot agree with your statement about karma. How could the effects of actions be done away with in one lifetime?”

“Why not?” Baba smilingly replied. “They can be destroyed by the grace of the Master. If that is not so, of what use is the Guru? What is the value of grace if everyone has to await his turn and time?”

Baba then dictated the story of his youth that changed His life, “I was studying in college and had no idea about Spiritual Truth or Super consciousness. An ancient woman named Babajan gave that super consciousness to Me in one embrace! Before that, I could not fast for even one day. After her embrace, I remained on only water for eleven months and I was absolutely sleepless. But I did not think that I was fasting or not sleeping. It was all spontaneous and I had no thought of it.”

Baba then emphasized, “I have the Experience and from that Experience, I affirm that it is the work of a moment for the Qutub to root out all past actions. The living Buddha, the Lord and Master, can do it in the twinkling of an eye!

“Do not think about it. You will understand all this gradually and know all this to be true. Come back and be with Me for six hours in November.”

Christmas Humphreys was very impressed with Meher Baba and later wrote of his impressions in an article entitled “The Incarnation of Love,” from which the following is an excerpt:

For the first time in my life, and I have not met another like Him, I found myself in the aura of a man who literally radiated love. He combined the profundity of mystical experience with the guileless candor of a child, and His smile was as infectious as the words He used were immaterial. And all the while He radiated such a pure affection that one wondered why, when all religions praise the value of pure love, should it be a memorable experience to meet one man who practiced it.

If there were more Meher Babas in the world today, war would end for want of causes. This man of love sets all men an example!

Although Humphreys was deeply moved and touched by Meher Baba, he was too involved with Buddhism to give up that path and follow the Master under His direct guidance.






                           11- COSMO GORDON LANG

Archbishop of Canterbury

English religious leader

Born : 31st October, 1864 - Fyvie manse, Aberdeenshire, Scotland

Died : 5th December, 1945 - near Kew Gardens, London, England

Buried : Canterbury Cathedral

During 1936, the King of England, Edward VIII, had abdicated the throne to marry Wallis Warfield Simpson, an American suing her husband for divorce.  His younger brother, George VI, was being crowned king in Westminster Abbey on Wednesday, May 12th, 1937, and the Westerners listened to the coronation ceremony on B.B.C. radio. Baba also listened for some time and remarked, "It's all illusion – bound by time and space." However, at the same time he expressed that he appreciated the king giving up his crown for the sake of love.

They asked if Edward was listening to the broadcast of the coronation and Baba said, "Yes, but he does not feel regret about it."

During the Archbishop of Canterbury's address, Baba commented, "Those in the church all speak of Christ our Lord, but do not follow him."

After the ceremony He explained to the group, "Edward is free now to follow love and to draw toward me.


Chief woman disciple of Upasani Maharaj

Durgabai, Maharaj's chosen spiritual mother, had a special love for Meher Baba. Durgabai was the only disciple to whom Upasni had revealed the true relationship that existed between him and Baba. She would seek Baba's counsel in all matters. If it happened that he did not come out of his room as usual and was late for the meal she served, Durgabai would weep until he arrived. One time, Baba revealed to his Poona disciples Gustadji, Behramji, Sadashiv, Sayyed Saheb, and others this about her: "None of you men have loved me like Durgabai. Even my own mother has not and could not love me as much as she does." (Lord Meher-p-254-1921)

Durgabai would always stay awake waiting for Baba to return to his room. She would keep food ready for him in case he felt hungry. At that time, Durgabai was also Upasni's most trusted woman disciple and loved Baba profoundly. She was the only person at Sakori to whom Upasni revealed, "Merwan is the Avatar."

During the day, Durgabai also cooked Baba's meals. He would come to the kitchen or her quarters and insist that Gulmai eat with him. Baba would ask for food at any odd time, and if, for some reason, there was any delay, he would not eat it; that is why Durgabai always kept food prepared and was ordered by Upasni to be always ready to serve Baba's needs. Usually, when walking back from Upasni's hut late in the night, Baba would not ask for food, even if he were hungry and had not eaten all day, because Gulmai would be asleep in the kitchen with Durgabai. In the morning Baba would affectionately tell them, "I went to bed hungry as I did not wish to disturb you."255-1921

In a large gathering of disciples, including Durgabai, Upasni looked at Durgabai and pointed to Merwan, saying, "This lad will shake the whole world!" (Lord Meher-p-256-1921)


 To follow divine love,   her, AVolume-6, Page 2180)



                                  (A catholic priest)                

A Catholic priest, Father Anthony, the principal of Saint Catherine of Siena School in Bombay, came for Meher Baba’s darshan on May 12th, 1960. This Catholic priest had dedicated his life to serving the poor. Baba remarked to him:

I am well pleased with your work among destitute and abandoned children. By serving the abandoned, you are really serving Jesus Christ, because He was also abandoned by all, even by His own apostles. The emblem of abandonment is the cross. Hence, to serve the abandoned is to serve the Christ, and I am He, undoubtedly.

I am with you in your work, as I am Myself in you. Difficulties, lack of sympathy and hostile opposition will be there in your work, but I will help you. You have My blessing and love.

The cross of Christ is also the symbol of sacrifice. Hence, I say that you should sacrifice your whole self and plunge yourself unreservedly into the work of helping the destitute children. By sacrificing your everything, you will find all.

The Catholic priest was so happy to receive this spontaneous message from Baba, he asked permission to publish it in his quarterly journal Basic Education. Baba agreed and made him repeat the message (which had been taken down). This he did, except for the last sentence of the first paragraph, at which Baba stated, “You have left out the most significant part,” and Baba repeated: “I am He, undoubtedly.” to love God. And Gadge Maharaj loves Me intensely, very deeply. In India, when there was the sahavas meeting in 1954, and the Western men were there, Gadge Maharaj came to My darshan. Who has seen him at that time?"





(A Saint of the sixth plane from Pandharpur)

Born: 23rd February 1876

Died: 21st December 1956

While at Deccan College, Merwan formed a dramatic troupe which rehearsed at his uncle Rustom's and aunt Piroja's house on Sachapir Street. The group staged two or three public performances at a local theater with the proceeds donated to charity.

Merwan and his friends would sometimes attend kirtan performances – Hindu songs with narration about God or the gurus and saints. Gadge Maharaj was a Hindu saint of the sixth plane, who in his youth wandered in India living off alms, He was later known as a "perfect saint" because not only did he teach the love of God but also performed selfless service by managing a leper colony in Pandharpur, India. Once Merwan heard the great saint performs a kirtan in Poona. Although the humble saint was dressed in rags, Gadge Maharaj radiated divine love, and all who attended were profoundly impressed. (Lord Meher Vol1-p-190)

On 12th September, 1954 a mass darshan program was held at Wadia Park in Ahmednagar.

Baba said "There are many good saints in India. There are some on the Path. Some are advanced souls. There is one, Gadge Maharaj, in the Deccan. He is a great one.

"Gadge Maharaj has a very large following. He is about 90 years of age and walks about all the time, telling others. Winterfeldt, Darwin Shaw, John Bass, Dana Field, Joseph Harb and others put up their hands. Ben Hayman said he arrived in India too late.

"Gadge Maharaj came to Me, he bowed down to Me. I made him sit near Me. He was sitting for a long time near Me. He is very well known in different parts of India, although he works in the Deccan. Wherever he goes, a huge crowd gathers around him to hear him speak. And he loves Me; he knows My greatness."

Adi K. Irani related, "Once Gadge Maharaj told me: 'Tell Baba to bless me. He is the World Teacher and I am just an ordinary saint. He is the Big Sun and I am just a flame. Tell Him to bless me!' "

Baba continued: "In India, there are many saints, but seven of them are My beloved children. I am thinking of having a big meeting after the 15th of February. I want to invite these seven (saints). This meeting will be a very great affair, and I do not want you to miss the opportunity. If I invite you, try to come. Elizabeth, you must not try, but must come. After that meeting, the breaking of My silence, My glorification, My manifestation, all will happen in quick succession, as I have declared.

Meher Baba used the word "saint" (Sant in Hindi) primarily to refer to advanced souls on the mental (5th or 6th) planes. Sant Gadge Maharaj of Pandharpur (died Dec. 21, 1956) was a well-known Hindu saint of Maharashtra. Meher Baba identified him as a sixth-plane saint.

"Gadge Maharaj...was one of the greatest saints alive in India, and ... was even considered to be a Sadguru by many devotees. (Lord Meher-Vol-12-p-4398)





A Saint Saikhed

A young sadhu from Saikhed, Ganja Swami, had been staying at Meherabad for the past month. Baba had instructed him to repeat the Sanskrit word Om continuously in a low tone for 24 hours a day, except while eating and sleeping. "If you follow this instruction to the letter for five or six months, Baba stated, the repetition will become automatic. Your body will begin to vibrate with the repetition, without any special effort on your part."

Two weeks after the sadhu arrived, Baba placed him on a partial fast of bread and water, once every 24 hours. "If you break this order," Baba warned him, "I will drive you out and 'brand' you so that you won't be able to get shelter anywhere else." The sadhu was told to remain aloof from the others and to continue repeating Om.

The sadhu would retire early in the evening, and at night when the mandali were asleep, he would awaken and begin chanting, "Ommm ... Ommm" continuously. His chanting naturally disturbed the men mandali who had to work all day at their respective duties and needed rest.

On the night of 25 August, when the sadhu began his repetition of Om, Ramjoo sat up in bed and began his own unusual chant. The sadhu would say "Om," and as if in reply, Ramjoo would reciprocate with "Marbome " which means, "Shout louder!" Again the sadhu would chant, "Om," and again Ramjoo's answer would come, "Marbome." When this happened several times, the sadhu became distraught.

In the morning he had an encounter with the kitchen staff over a cup of tea. It became the final straw, and he announced that he was leaving. Baba looked surprised and inquired, "Didn't you come here for God-realization? You are going away without it."

The sadhu said regretfully, "This is not an ashram but a house of rogues! I am fed up with your so-called disciples! If you cannot improve them, how can you give me God-realization?" Baba urged him to stay, but he would not change his mind. Baba instructed him to return to Dhuniwala Baba, and he went on his way, though he was weeping when he departed from Baba, as he was sincere and realized his failure in obeying Baba's instructions.





A Saint from Ahmednagar

Gilori Shah, the saint never expressed a desire to Gulmai to take Baba’s darshan, though the saint knew that Baba had come into our lives. Baba did say that Gilori Shah was a real saint of the fifth plane of comciousness, who later progressed to the sixth plane. But Baba cautioned Gulmai not to go see the saint though He had assured Gulmai that the Saint’s consciousness was that high.

Later, Baba remarked, "After Rustom's wedding I am thinking of moving to some village for awhile."

Gulmai then asked, "Why don't you come and visit our property near Arangaon village, outside Ahmednagar?"

Baba coyly asked her, "Why do you say that?"

Gulmai replied, "Your visit has been foretold by a local saint, Gilori Shah."

Baba, pretending not to follow, said that He did not understand what she meant.

Gulmai then told this story:

A few years ago, my husband, Kaikhushru (Khan Saheb), secured a contract to supply incandescent lights to the military barracks located near the village of Arangaon. It is six miles from the town of Ahmednagar, and he used to visit there occasionally on business.

At the end of World War-1, a man bought the entire establishment from the military. Since the land was unsuitable for cultivation, it was, in turn, offered for sale; but no one was interested in buying such fallow land. As a result, the owner approached Kaikhushru, who consulted his business partners. But they, too, were uninterested in buying what they called, "jungle land." He asked my opinion, and I wondered what we would do with it, since we would never be able to move there because it was too far away from the city.

Nevertheless, he bought the land on his own, thinking it might prove useful in the future. The few buildings remained unattended for a long time and became dilapidated. Any useful material was stolen by the villagers. Occasionally, we used to visit the place because Kaikhushru had hired the headman of the village to sow millet there.

A Mohammedan saint called Hazrat Maula Gilori Shah lived in Ahmednagar. He occasionally comes to our house for a meal; but usually he prefers to keep aloof. He dislikes the presence of any crowd. When Masaji was working in Ahmednagar, he used to take bread and butter to the saint, and sometimes would bathe him.

Gilori Shah would often mention that he wanted to go to Arangaon and live his last days there. I thought that it was an unsuitable place for such a personage and would argue, "But Hazrat, who will bring your meals there? And who will look after you in the jungle?"

He would frown, saying, "All of these people are of no use to me, and I do not require their help."

There were some wealthy butchers who used to pay him respect and who offered him some land. However, he preferred our place and would tell them that he would only settle at Arangaon.

One day, he told me, "Give me a small portion of your land and build a room for me." On another occasion he said, "Take me there and also bring Upasni Maharaj and Meher Baba. Turn the place into a sadhu khana." (An ashram for wandering mendicants and pilgrims.) I would listen to him but tried to dissuade him, knowing it would cause uproar among our in-laws.

A year passed without seeing Gilori Shah. One night, I dreamed that I was seated in the garden compound of a small old house. A child all wrapped in cloth was on my lap. A couple of persons were speaking to me as my eyes gazed downward. I saw the head of the child peeping out from under its covering. The child then sat up, and I saw that he had the face of the saint. I cried out, "This child is Hazrat Gilori Shah!"

He sweetly pleaded, "Mother, you are not giving me the land! Where will I rest?"

I instantly remembered the land at Arangaon and promised him, "Yes, Hazrat, I will give it to you." The moment I finished speaking, I awakened.

I narrated the dream to my husband, telling him that the saint had been insisting on the land for some years, and Kaikhushru promised to fulfill his request.

That very day, Gilori Shah, accompanied by some of his devotees, went to Arangaon. There he selected a small plot of land, and told them, "Prepare my tomb here."

This statement surprised them, and they pleaded: "But, Hazrat, who will come so far from the city to pay homage here? This is a desolate place and uninhabitable!

The saint then reprimanded them: "You are like children. You know nothing! In a short time, this place will turn into a garden of pilgrimage. A great one will come here and this land will one day belong to the people of the world. Only then will you understand why I am buried here."

One day, I went with the saint to look at the site he had selected. A mason joined us and the plot was measured and changes were made as directed by him. Then the saint turned to me and said, "When I die, bring me here – escorted by a band. Bury me at this place."

I pleaded, "Your Mohammedan followers will never permit the band!"

He replied, "Yes, I know that. So you will have to drive them away to do as I tell you. Tell them that I had no caste or creed!"

Then he concluded: "Meher Baba will soon come here, and before He does you should have my tomb erected. All that will happen will be exactly as I am telling you." I promised him accordingly.

Meher Baba was glad to hear this story and did not object to Gulmai carrying out the saint's wishes.

Gulmai then inquired when He would come to Arangaon. Baba grinned as He replied, "I may or may not come!"

"You will have to come!" said Gulmai.

"We'll see. Meanwhile, construct Gilori Shah's tomb as he wishes," He replied.

Externally, this was how Meher Baba worked. His inner work was continual and manifested in a natural sequence of events. No one knew that, while residing in the Manzil, He was preparing the ground for his next abode. It only came to light during this conversation with Gulmai.

Who knows what impact the Avatar has in world affairs?

It is literally true that not a thing happens without his will!





(A women disciple of Upasani Maharaj)

Meher Baba visited the samadhi of Upasani Maharaj at Sakori on 20th March 1954, Godavari Mai received Him and ashram residents came to receive singing in a procession, with a band playing.

Baba was garlanded, and Godavri Mai and the other kanyas touched his feet. Baba took the group of Westerners around the ashram and led them to Upasni Maharaj's tomb, where He stated:

This old man was God-incarnate. I (Meher Baba) said at My last visit here that I would not again step in Sakori. But I remembered that he (Maharaj) had once said that Merwan would bring the Westerners here and they would do bhajan; and, to fulfil this, I had to come and bring you dear ones here. Now My work here is finished. After the meetings of the 29th and 30th, the following months will be for My final work, to break My silence, to manifest and then to die a violent death, all in quick succession. You should all bow down at Maharaj's samadhi. I am the Ancient One. When he threw that stone at Me, I knew I was the Ancient One.

What Baba had stated in English was translated into Marathi before His arti was sung by the kanyas. Then the following bhajan was sung by the nuns of Sakori:

The Master tells his disciples that, My Name is God.

Some call me Ram and some Shyam [Krishna].

In the world I am the object of worship and I am also the worshiper.

At times I am the Giver and at times I am the Beggar.

I am everywhere and yet I belong to no place.

Baba then observed:

You all can have no idea how happy I am here. Godavri is the Mother here, and all are her companions. She met Maharaj when she was just two and a half years old. He put her on his lap and said, "All this belongs to you." They all live a life dedicated to my Master. I love her most dearly. The nuns are dressed in yellow saris, and the candidates in white.

In 1954, Baba called the group of people to come out of the two buses that were following His car and gathered them around Him. As He took the alphabet board from Eruch, reviewing what had happened at Sakori, Baba spelled on the board:

In My last meeting with Maharaj, He asked Me to have My nazar on Godavri and Sakori. Maharaj asked Me three times to break My silence. He then said, "You are Adi Shakti (the Primeval Power). Keep your nazar on Godavri, Sakori and the other kanyas."

I (Meher Baba) feel happy that Godavri is a real woman. She is taken as a Sadguru, as chargeman of Upasni Maharaj. She knows she has not that experience; yet, because Maharaj has instructed her, she is carrying on with the work honestly.

When Godavri met Me in Ahmednagar, I said something privately to her in front of Adi Sr. which she accepted. (Not to allow people to worship her and bow down to her, which Baba did not like.) Now today, all were saying Sadguru Godavri ki jai!

In spite of that, as soon as I reached the spot this morning, this woman garlanded Me and bowed down to Me. She made Me sit on the swing which was used by Maharaj, swung it with her own hands and asked the other kanyas to do the same. And, she sang the song in accompaniment with the others, which they used to sing during Maharaj's time.

She served Me food with her own hands, and while I was distributing prasad, you all must have marked how she was working with Yeshwant Rao. (Lord Meher-p-3542-1954)

When I gave her prasad, she placed her head on My feet.

What does all this show? In spite of the respect which so many give to her, it is her love for Me, her humility and nobleness that made her receive Me as she did. Her humility in itself is greatness, and I love her for it.

I mean is, in short, she is really a lovable woman. The atmosphere at Sakori was against Me, as Adi, Krishnaji and Yeshwant Rao know well; but, today Godavri has felt deeply, and I feel happy that a marked change has taken place in the atmosphere.

I asked her privately, "Will you do one thing?"

She said, "If I can do it in this (Brahmin) atmosphere."

I then told her one very simple and difficult thing, and she has accepted it. (Not to accept homage.) I said, "If you do this, you will see Me!" And she promised. She is really a good woman. Really, you do not know what she has sacrificed.

Today, the promise which I had given to Maharaj is fulfilled by Godavri's accepting to follow the one instruction I have given her.

Reverting to Godavri Mai, Baba concluded, "She is really good. You don't know what she has accepted (to carry out). In her, I find real womanhood." (Lord Meher-p-3543-1954)

In 1941, Upasani Maharaj dropped his body, and Godavri was given charge of the nuns. Godavri was in on the secret all the time, but never said a word about Me. But the atmosphere there was Hindu, with their ceremonies. I have come to destroy in the world all rites and ceremonies that are superficial. Godavri loved Me in secret. The men there made it appear that I was not the spiritual heir of Maharaj, only of Babajan, and spread the news that Godavri was in charge of the ashram and Maharaj's spiritual heir. Poor girl, she is so good, a wonderful soul among women. She was in a fix, but her good nature kept her going. (Lord Meher-p-3597-1954)

All this was due to Godavri. Her loving influence overcame the Brahmin atmosphere. She at last saw Me at Ahmednagar and asked Me to come once to Sakori. As I had promised Maharaj I would keep an eye on Sakori, I took the occasion of Yeshwant Rao's housewarming to go (Lord Meher-p- 3598-1954)

Godavri Mai has no equal in the whole world. The first point is that there is not the slightest trace of ego in her. No one but I could know that, and it is not a joke not to have ego. From head to foot, she is full of love. And this, too, is no joke!

Maharaj was perfect. He knew about His past association with Godavri. It is not the present that counts. It is past connection. What I say is true, that when I was Krishna, she was Yashoda (Lord Meher-p-3861-1955)

On 12th September 1954, a mass darshan program was held at Wadia Park in Ahmednagar, Godavari Mai had come from Sakori to attend with Kanyas.

On 26th January, 1956, Baba gave darshan to Godavari Mai and her Kanyas.

On 18th March 1957, Baba was taken by car in a special procession through Ashram Gates, led by a White Horse and men carrying Silver Staffs. Godavari Mai and her Kanyas sang His arti. Baba gave darshan in a big Pandal where nearly 2000 people were gathered.







(Spiritual Seeker)

On June 5th, 1960 a well-known spiritual seeker named Dr. Gopinath Kaviraj sent a friend to Guruprasad to ascertain whether Baba would give him darshan, as he happened to be in Poona. Baba informed the friend that he would see Kaviraj the next day at 8:00 A.M. The messenger explained that as Gopinathjee was observing silence two days a week, on Mondays and Thursdays, it would be better if he could be allowed to see Baba on Tuesday. But Baba replied, “So? I am also continuously silent.”

Therefore, Gopinath Kaviraj came to see Meher Baba on Monday, June 6th, 1960 and since Gopinath was keeping silence, Baba permitted him to come again the following day also. Kaviraj came again the next day and was embraced by Baba and kissed on the forehead. Baba took him into the side room and had the door closed. Only one of the mandali was present to interpret. Baba spoke with him at length about the future of the world, life’s ultimate purpose and an individual’s duties, which convinced Kaviraj of Baba’s omniscience.

Kaviraj asked about himself, and Baba replied, “I have nothing to say except that you should continue to do whatever sadhana you are doing every day at midnight.”

Hearing this, Kaviraj was awestruck because no one knew what spiritual practice he did at midnight, and there had been no mention of it. Thus, he was further convinced of Baba’s omniscience. While leaving, Baba gave him a copy of God Speaks and remarked to him, “I have an inner connection and association with you, which will dawn upon you by and by.”






(Perfect Master)

Hafiz was born sometime between the years 1310-1325 A.D. at Shiraz, in South-central Iran. His full name was Khwajeh Shamseddin Mohammad Hafiz-s Shirazi. Pen-Name was Hafiz or Hafez (a title given to those who had memorized the Koran by heart) It is claimed that Hafiz had done this in fourteen different ways).

His Father’s name was Baha-ud-Din and had two older brothers. Hafiz married in his twenties, even though he continued his love for Shakh-e Nabat, as the manifest symbol of her Creator's beauty. Hafiz had one child. His father who was a coal merchant died, leaving him and his mother with much debt. Hafiz and his mother went to live with his uncle (also called Saadi). He left day school to work in a drapery shop and later in a bakery.

On the subject to Hafiz, his favorite poet, Baba said:

There is no one equal to Hafiz in poetry. He was a Perfect Master. He was fat and very ugly and born of poor parents. His father was a coal merchant. Hafiz, too, was a coal merchant and very black with soot, so imagine how he must have looked.

From his childhood, he had a penchant for hearing stories of Perfect Masters. He knew the Koran by heart, and hence was given the title of Hafiz.

When Hafiz was 21 years old, while passing by a big mansion, he saw a very beautiful girl on the terrace. He fell in love with her at that instant and decided he would marry her. The girl did not even take notice of the ugly Hafiz in the street. Hafiz felt helpless, and he thought of gaining her by the 40-days' penance. He succeeded in his attempt (of chilla-Nashini), and on the fortieth day, the archangel Gabriel came to him and told him to ask for anything he wished. Gabriel's beauty was so astounding that Hafiz forgot the beauty of the girl. He thought that if Gabriel could be so beautiful, how much more would be the beauty of God! So, he at once replied, "I want God!"

Gabriel directed him to the Perfect Master Attar. Hafiz served Attar for 40 long years. He broke his head at the feet of Attar, so it is said, but the Master still seemingly had no compassion for Hafiz. After 40 years of such hell on earth, one day Attar suddenly gave Hafiz God-realization. After having the divine experience, Hafiz began reciting poems,  and that is why his poetry is Truth, and so beautiful and knowledge-giving.

Baba ended by stating:

Powers have no significance. Hafiz says that the one who does not lay his life at the feet of a Perfect Master cannot know God. It is very difficult to become one with God. A Master's grace makes it very easy, but to get his grace is as difficult as trying to realize God by one's own efforts. It becomes easy once one becomes a slave at the feet of a Perfect Master. Ages of restlessness get eased as soon as one drops one's life at his feet. This does not mean cutting off one's head and putting it at the feet of the Master. It means literal obedience.

In this phase, up to the age of 69 when he died, he composed more than half of his ghazals and continued to teach his small circle of disciples. His poetry at this time, talk with the authority of a Master who is united with God.

Some 500 ghazals, 42 Rubaiyees, and a few Ghaseedeh's, composed over a period of 50 years. Hafiz only composed when he was divinely inspired, and therefore he averaged only about 10 Ghazals per year. His focus was to write poetry worthy of the Beloved.

Hafiz did not compile his poetry. Mohammad Golandaam, who also wrote a preface to his compilation, completed it in 813 A.H or 1410 A. D, some 21-22 years after Hafiz's death.

Also another person who compiled Hafiz's poetry was one of his young disciples Sayyid Kasim-e Anvar, who collected 569 Ghazals attributed to Hafiz. He died in 1431 A. D. some 42-43 years after Hafiz's death.

Died on 1388 or early 1389 A.D., at the age of 69, His tomb in Musalla Gardens, along the banks of Ruknabad River in Shiraz, is referred to as Hafezieh.

Baba praised Hafiz, “There has been no poet like Hafiz for at least 2000 years. All Urdu and Persian poets have taken inspiration from his works.”

In 1933, relating a final story of faith, Baba spelled out:

Once Hafiz's Master (Attar) ordered one of his disciples to go home and kill his child. Hafiz was present and heard the order and began to wonder. But the man to whom the order was given simply thought there must be some good reason for it, so he at once went home, killed the child and brought its body to his Master. All the time Hafiz was having doubts, but he said nothing. Others were thinking the same thing, but they also said nothing.

The Master told Hafiz to take the body of the child far away and bury it deep. Hafiz did so, and according to the Persian custom lit a candle and placed it over the grave. As he looked at the flame of the candle he heard a voice saying, "I have been benefited ... It is for my own good." To his astonishment he saw the form of a child rise out of the candle flame. As Hafiz stared in amazement he saw millions of child forms rising out of the candle flame. Aghast, Hafiz went running back to the Master. On his way, wherever he looked he saw the forms of children until he came and sat near the Master.

The Master then told the father of the child, "Go and bring your child who is at home." The man went at once without stopping to think that he had killed the child, and even Hafiz did not ask questions anymore. The man found his child walking around the house, quite well and happy.

This incident convinced Hafiz of the tremendous powers of the Master and his working, which is always mysterious and cannot be grasped by the intellect, and so misleads people. From that day on, his faith in his Master increased tremendously.

After Hafiz got Realization, he wrote, "I failed my Master; but that man did not fail him, and yet that man was not in his circle and did not gain Realization." And then he wrote, "He is the select one who believes without question and obeys whatever his Master says."

So when I (Baba) tell you to do something unusual it is always for your own good. If you do anything (on your own) which is out of the ordinary, you are bound by it; but the One who is beyond good and evil can never get you bound. He uses maya to draw you out of maya. It is as if, when you are having a long beautiful dream, you must have a short shocking dream to wake you up.

In 1953, Baba repeated a verse from Hafiz about giving up life for the sake of the Beloved, explaining:

Hafiz never meant giving up life itself, for instance, by cutting one's throat. He was referring to giving up one's willwhich is 100 percent impossible. He who gives it up Realizes — becomes one with — the Master, the Beloved. Another couplet of Hafiz asks:

Why are you after Union, love and spiritual progress?

Leave all these to the will of your Beloved!

Therein you will find everything!

To achieve the will of the Beloved, do not argue. No why and wherefore here because the chosen ones accept from the bottom of their hearts what the Master says. If I tell Nilu, "Tomorrow I will make you the King of Persia," don't doubt it. Accept it. If the next day I tell him, "Nilu, I will make you a sweeper in Africa," accept that too, willingly. The third day I may order him, "Nilu, leave everything and go out begging." Accept this too, with full devotion. Then Nilu will become Nilkanth!

Now, how to seek God? Hafiz declares: "Only if you carry your life on your sleeves can you enter the path of divine love."

So merely to say "I want to see God" or "I want to realize God" is similar to an ant saying "I want to become an elephant!" Mere words have nothing in them. The heart must thirst to seek God!

Persian record of Hafiz's poetry was played, and Baba translated its meaning:

Do not procrastinate. Start to love from this very moment.

Do not forget the Beloved even for one instant.

Baba explained about Hafiz's Master, Attar. He had long tresses of black hair, and Hafiz would comb his hair. The songs revealed what Hafiz said of him:

Do not let your hair flow freely,

As my heart receives an arrow from every hair.

Hafiz also said of Attar:

O Beloved Master! These tears that I shed

Are tears of blood so precious

That you should consider them as pearls

and wear them as earrings.

Also by Hafiz:

God says, O lover of mine, if you want to enter my lane,

First let your head roll under my feet and be kicked by me as a ball."

The lover replies:

I have been killed by your love,

And yet, you cruel Beloved, you do not even glance at me.


At Baba's request, Raosaheb recited a couplet of Hafiz in Persian, which was also translated into English, Telugu and Gujarati. The meaning of it was:

How can you tread the path of Truth unless you

step out of the boundary of your own nature?

In 1962, Aloba recited three Persian couplets by Hafiz, which were translated by Baba:

Obey the Master implicitly and willingly,

then that solves all your difficulties.

What you hear about a Perfect Master, never say it is wrong,

Because, my dear, the fault lies in your own incapacity to understand him.

I am the slave of the Master who has released me from ignorance.

Whatever the Master does is of the highest benefit to all concerned!





Mast from Vaijapur

Leaving Poona the same evening, Baba returned to Pimpalgaon. On April 27th, (1944)  Baba, accompanied by Baidul, Chanji, Nilu and Pendu, left for the village of Vaijapur in Sarosh's car (driven by Chhabu) to contact a mast. While passing through Rahata, Baba pointed out the tombs of Upasni Maharaj and Sai Baba, and bowed His head to them from the car.

The mast Baba was hunting was Harigiri Maharaj, but he could not be found in the town. Someone approached, informing them, "The mast told me this morning that someone was going to come to him today, and it was not good for him to remain here. He has disappeared." Pendu and Baidul went to look for him, but despite their search of almost three hours, they could not find him.

Baba instructed Chanji to approach some local people from Vaijapur to go and look for the mast. They, too, failed, but they were paid for their efforts. Finally, Baba remarked, "If we don't find him by four o'clock, we'll go back." At quarter past four, quite unexpectedly, a Muslim from the village appeared and told them the whereabouts of the mast. Baba walked with the Muslim across a river, accompanied by Nilu and Chanji.

After walking about a mile, they found him at a farm surrounded by villagers. Upon seeing Baba, Harigiri Maharaj said, "Let us go to our own abode." He took Baba by the hand, and led Him to the side of a temple where they could be in private. When the mandali had seen the mast in the midst of a crowd, they were wondering how to coax him to a secluded spot, as Baba always wished seclusion when working with a mast. Wonderfully, the mast himself saved them the trouble.

Within a short time the mast came back, followed by Baba. He sat down on the dry river bed, and Baba sat next to him. The crowd drifted to where they were, and although Baba usually preferred to be left alone, this time he continued to work with the mast in front of all the villagers. He pressed Harigiri Maharaj's legs for an hour and then declared that his work was done.

Baba's work with the masts not only pushed them forward in their journey along the inner planes, but some of the burden of His own universal work was also shifted to them. Some masts did not want this load transferred to their shoulders and so would try, like Harigiri Maharaj, to evade his contact.





(A fifth plane Sufi Master)


Born : 5th July, 1882 - Gujarat, India

Died : 5th February,1927 - Delhi, India

Married : Amina Begum


Inayat Khan was a fifth plane Sufi Master who was sent from India to initiate Sufism in England and America in 1910. Besides being a genuine Sufi teacher, he was also a fabulous musician and singer. He died in 1927. The school of thought that Inayat Khan eventually founded in America was recreated under Meher Baba's guidance and renamed Sufism Reoriented located in California and Washington, D.C.

An elderly couple, Will and Mary Backett, had first heard of Meher Baba from Meredith Starr in 1931, but had not met Baba on his first visit to England. Both had been initiated into Sufism by Inayat Khan during the 1920s and followed him until his death in 1927. (Lord Meher Volume 5, Page 1567)




                              Islamic spiritual leader         


Arriving in Baghdad, Iraq, on the evening of Sunday, October 25th, Baba and the mandali checked into a hotel. The next day they took a tour of Baghdad. On October 27th, Baba visited the shrine of Hazrat Abdul Qadir Jalani – a Qutub of his time. Baba remained in the Muslim tomb for some time, but made no comment on his work. (Lord Meher Volume 6, Page 2041)





On October 31st, 1929, Gustadji noticed a saintly-looking man near their house and told Baba about him. Happy to know of this, Baba immediately left to see him. No sooner did the man see Baba coming than he ran toward him and kissed Baba's hands. After Baba embraced him, the man walked off down the street. Later, Baba had him brought to his room where he sat alone with him. Baba gave him his mattress and the man departed. Baba revealed that the man was a wali – a master of the fifth plane.

Meanwhile that day, for the first time since he was a boy, Buasaheb shaved off his mustache, which dramatically changed his appearance. Baba commented, "The evil is removed!"

Baba then mentioned the programs at Yezd and the love of the people there. Baba praised Arbab Khushrav, the merchant who had arranged the four large events held in Yezd. The whole town was excited to meet Baba and it was the only place in Persia where the Master would give mass darshan, coming out of seclusion to make public appearances.

The conversation turned to the head of the Bahai (1) faith who had come especially to Yezd from Shiraz by airplane to challenge Meher Baba with questions. He came with the express purpose of exposing that Baba was not the Rasool – the Savior. But no sooner had his gaze fallen on Baba than he forgot everything he planned to ask and with tears in his eyes, declared, "You are God Himself!" He bowed down and stretched himself on the floor at Baba's feet and wept. After coming out of Baba's room, he exclaimed to people, "Today, I have met God!"

BABA and the mandali left Baam on November 1st at four in the afternoon. (1)  Bahai is a mystical religion founded in Persia during 1863, by Bahaullah (Hussein Ali, 1817-1892), who emphasized the spiritual unity of all mankind. Bahaullah translated is the Glory of God. Bahaullah was a follower of Baba, the title of Ali Mohammed of Shiraz (1819-1850), who was a Qutub.








(Saint from Dehradun)

From June 15th, Baba decided to fast for a week on water mixed with lemon juice and sugar. He first consulted his doctors Donkin, Nilu and Goher, who said it would not drastically affect his health, and they promised not to interfere with his wish

Touching Baidul's feet twice, Baba instructed Baidul to go to Ishwar Singh and Mangat Ram and bow to each of them.

After seeing the two other saints and bowing down to them, Baidul returned and informed Baba. Baba asked him, "What did Ishwar Singh say?"

"He asked me who Meher Baba was."

"How did you answer?"

"I told him he was a great saint."

This upset Baba terribly, and he stated at length:

Do you take me for a saint? Is this how your heart speaks? Had you said Baba is an ordinary man, I would not have felt bad! After thirty years of association with me, you still call me a saint?

Truth and honesty demanded that you should have told him that you don't know who Meher Baba is, but still you have accepted him as your Guru. Were this question put to Dr. Deshmukh, he would have immediately replied that Baba is the Avatar! I do not mean that you should have declared that. You could have safely said that I was your Master.

What was the idea in telling him I was a saint? I am not a saint! At the moment there are a number of saints in Dehra Dun, Hardwar and Rishikesh. Here on Rajpur Road (the locality of Baba's residence) are four saints – Anandi Mai Mangat Ram, Ishwar Singh and Miran Bhai. Only yesterday, I explained to the mandali about saints, in the words of Kabir:



 (Saint from Ahmedabad)

On the outskirt of Ahmedabad there was a certain temple with an ashram attached to it. Both temple and ashram were well endowed and there were stocked with two hundred cows or more, and kitchen where meals were served free to sadhus, fakirs, and poor people-and indeed, to saints and sinners of every caste and creed.

Jagannath set his foot in this temple and made it his home with no questions asked. As his stay drew itself out from four months to years, those who came often to temple understood that he was something more than just another sadhu. That he was a saint and no less-and so he came to be spoken of as Jagannath Maharaj. His life was an unexampled integrity of simple living, not withstanding his fame and the fullest opportunities for an easy life, He was over ninety years old and yet for years diet had been still was but two bhakris and one onion a day.

This was astounding when one remembers that although he may have no official position either in the temple or ashram, he is de facto their figure-head that every good cheer was handed out to hundreds of sadhus, fakirs, and the poor. These meals, moreover, were prepared from choicest materials, garnished to satisfy a gourmet’s plate.

On 28th October 1941, when Baba was about to leave Panchgani, a God-mad man called Jagannath, who was singing loudly, stated walking toward Baba.

Chanji stopped him, but Baba stood by the car, waiting, and permitted the man to approach. As he came close to Baba he uttered, "You are the Avatar of Lord Vishnu! Pray, grant me the Lord's boon!"

Baba smiled and motioned, "You are quite lucky! I know how immersed you are in your devotion for Lord Vishnu. My blessing to you."

The man cried out, "My work is done!" He stood before Baba like a beggar, tears flowing down his face. Choking, in a shaking voice he uttered, "No one knows you here! I saw you and recognized you at once. You are the Avatar of Vishnu! You, too, know me."

Baba gestured, "I know everything. That is why I have come to you here."

The man became elated and burst forth, "My life's desire is fulfilled! JAI LORD VISHNU! ... JAI LORD VISHNU!"

He bowed to Baba and then left. The same man had passed their houses on the day they had arrived from Meherabad. At that time, too, he had been singing and had seen Baba from a distance. Referring to Jagannath, Baba remarked, "He is on the threshold of the Path and intensely longs for sight of God."(Lord Meher-p-2237-1941)

On 10 June, Baba traveled from Nadiad to Ahmedabad, where he worked with Jagannath Maharaj Mast, a fifth-plane mast who lived in a temple and was the figurehead of an ashram. His ashram was a thriving place, daily giving free meals to wandering fakirs, sadhus and poor people. Jagannath was over 90 years old, and despite the lavish meals at the ashram, he continued to eat only two bhakris and one onion every day for many years. This saintly man inwardly recognized Baba's spiritual greatness, for he garlanded Him, although Baba's identity again was not divulged. He then gave a yellow shawl to Baba, and also one to each of the mandali. He handed Baba a puri and sweets, and Baba was highly gratified by the contact, commenting that Jagannath was an exceptionally humble, pure salik. (Lord Meher-p-2651-1948)

On Sunday, 21 November 1948, Baba contacted 140 sadhus in the hall of Jagannath Maharaj's ashram. A chair was brought to the main hall and Baba asked Jagannath to be seated on it, as He wished to have Jagannath near Him during the contacts. Jagannath obliged, but with reluctance because he knew Baba was someone very great, and Baba sat on the stone floor beside him. The door was then closed and the mandali were posted outside, for Baba did not wish them to see what was about to occur. Each sadhu was sent in one by one, and Baba lay his head on their feet and handed each five rupees. (Lord Meher-p-2682-1748)





Joshi Maharaj, like Jagannath Maharaj, had followers, but he was not advanced. He, too, had met Baba previously at Sakori. At that time, he had touched Baba's feet, but this time, since he was accompanied by influential persons and some of his followers, he merely shook hands with Baba. Baba pointed out, "When you came to Sakori you garlanded me and touched my feet." Realizing his mistake, Joshi Maharaj immediately bowed down at Baba's feet.

After Joshi Maharaj left, Baba remarked, "In the presence of all the dignitaries, his pride prevented him from touching My feet. But I am Ustad (the Master). I purposely made him bow down to Me. It was for his own good." (Lord Meher-p-4524-1959)












(Perfect Master)

Giving up the idea of a journey to Nepal, Meher Baba led the men to visit the tomb of Kabir at Maghar instead, remaining there for two days. A renowned 15th century poet and Perfect Master, Kabir grew up in a Muslim weaver family, but some say he was really the son of a Brahmin widow and was adopted by a childless couple.

Hence he was revered by both Muslims and Hindus. But when Kabir died, his Hindu and Muslim followers argued over his last rites. (Muslims bury their dead, whereas Hindus are cremated.) One popular legend says that as the two groups were fighting around his coffin, when they finally opened the coffin, they found Kabir's body missing and in its place were flowers. So two tombs were built for Kabir side by side — a samadhi where Hindus worship and a dargah where Muslims pay homage. Each following believes that theirs is the real grave. Baba paid His respects at both places.

After visiting the shrines dedicated to Kabir, Baba had about 50 poor persons fed in Maghar (which lessened the burden of their grain sacks). All the rest of the surplus provisions, which they had carried with them from India for their journey in Persia, were distributed among the poor, and the large empty jars were given to the stationmaster.

During their stay at Maghar, a conflict arose between groups of wandering sadhus. Baba intervened and stopped the quarrel. He explained to them about the way of life they should be leading if they were real sadhus and had renounced the ephemeral world. Soon after, Baba and the four remaining mandali (Adi, Gustadji, Masaji and Vajifdar) left Maghar for Kanpur in tongas and stayed at a dharamshala there. They bathed in the Ganges river and later fed a few more poor persons along the banks.

At one point, Baba translated a few couplets of the Perfect Master Kabir: "One cannot start running at full speed; one must gather momentum and gradually increase the speed.

"If one is to be stained with a spiritual colour, one must be stained gradually. The colour takes time to penetrate for it to become deep and rich — it must be applied gradually.

"The mind which has been sleeping the sleep of ignorance for ages can only gradually be awakened to Knowledge."


Baba also quoted Kabir on advance of company of Sadguru

The advantage one derives by pilgrimage is one.

The benefits one derives by visiting a saint are four.     

But the benefits one derives by meeting a Sadguru are numberless!

Reprimanding Aloba not to stare Baba which he could not, Baba reminded him of the verses of Kabir:

If something is given by the Master, on his own, it is like milk;

If asked for, it is like water;

If forced, it is like blood.

This is what Kabir says.

Kabir has rightly said: What is given voluntarily is like milk; what is gotten by begging is like water; what is forcibly taken is like blood.”

Explaining to one woman devotee about slander, Baba cited this couplet of Kabir:

He who slanders Me is my friend,

Because with his own soap, he cleanses me of my dirt!

"Kabir was a Perfect Master. All over India, people revere him and love him. He said this to his own Master. Baba gave the English translation:

Nothing that I have belongs to me.

All that I have belongs to you.

What will I lose if I surrender to you

What belongs to you!

Talking to Principal Niranjan Singh Baba explained about gurus who "initiate" disciples by whispering some word in their ear, such as a mantra. Baba had this couplet of Kabir's recited:

He who bestows grace through the whisper of a divine word in the ear

Is a master of the limited, not the Unlimited?

The Masters of the Unlimited are only the Sadgurus.

Hindi version of above quote is under.

Kanfuka guru had Ka

Benefit of visiting guru is one

Behad Ka Guru aur hai

Soch samajh Man Mahi

Baba said, "The Sadguru has not to know, he knows. He knows that there is nothing to know."

Everyone says, "I am dying," but none of them die.

Only he who is dead before dying has not to die again.

These are the words of Kabir.

One God is the Avatar;

One God is the Soul of every being;

One God creates all;

and one God is everything.

Baba mentioned other mystical poets who were realised “Kabir’s poetry has a beauty all its own-simple, yet deep in meaning, and interesting. Kabir by nature was very quiet and mild, while (Guru) Nanakji, on contrary, was hot-tempered. Both were Realised, yet so different in temperament.



(Saint from Bombay)

Kammu Baba had spent his younger years as a night watchman for Sai Baba. His wife, Sakina Banu was disciple of Babajan from childhood. She was Maratha Muslim from Poona. When she was orphaned, she considered Babajan as her father and mother. When Babajan asked her whom she wished to marry and what she wanted –amiri or fakiri (riches or rags)? She instantly replied Fakiri. Babajan said she would marry her to a fakir (a poor man). Babajan arranged her marriage to Kammu Baba. The couple had a son but he died young. She returned to Babajan depressed with this loss. The old women said “If he were alive only he would call you mother; but now the whole world will call you mother.”

Kammu Baba had his base in the distant suburb in Goregaon in Bombay. Like Sai Baba, Kammu Baba also spent a lot of time in his ablutions. Kammu Baba used to say, “Chal Sona rupaiya  ... Nikalne ke liye’’ Once accompanied with his disciple Bhogilal Kammu Baba went to toilet. After 15 minutes wait, his disciple asked him to come out. But saint asked him to wait. When he came out he said, “It was raining heavily on Sukra (Planet Venus). If water comes on the earth, there will be large scale floods. I tried to avert it by urinating.

Kammu Baba, a great saint from Bombay had been with Sai Baba. For several years, Baba had been indirectly contacting this highly advanced soul through Roshan, who was studying in Bombay. Baba would send her instructions to contact Kammu Baba and give him a certain message, and the saint would dictate a reply. Once Baba sent Roshan's sister, Dhun, to the saint. Meherjee brought her in his car from Poona. According to Baba's instructions, Dhun garlanded Kammu Baba. He removed the garland and returned it to her, telling her to garland Meher Baba with it. When Dhun came to Meherazad, Baba wore the garland and handed it back to Dhun to preserve.

In 1955 (or 1956), Baba sent word to Roshan that she should contact Kammu Baba one last time and then not go to him again. Although Baba would often mention Kammu Baba as one of the seven saints in India who was very dear to Him, he never physically contacted him.

Kammu Baba, who deeply loves and reveres Me, has written a letter requesting Me to free him of all burden and take him near Me. I replied to his message, by saying he should repeat My name constantly and should not forget to take it when he drops his body. When I say I am the Only One, I mean it. Christ also said the same thing when He said, "I and my Father are One!"

There were many Parsis who were against Meher Baba, but the only true saint realised His worth and Avatarhood. After Baba dropped body in 1969, one or two came with news paper cutting and showed it to Kammu Baba as they believed in him. He said now there will be time when people will be saying only Allah, Allah Baba, Ba Ba Ba. Like sheep bleating, everyone will be in rhythm saying Ba Ba Ba (referring to Meher Baba)





(Spiritual Leader of Sikh)

The spiritual leader of the Sikhs, Kirpal Singh, met Meher Baba in Delhi in November 1952. On occasion, Baba would remark that Kirpal Singh was a saint and very dear to Him. Of all the saints and yogis in India, Baba would say that there were seven who were very dear to him and he always mentioned Kirpal Singh’s name as one of them. (Kammu Baba and Gadge Maharaj were two of the other saints, but Baba did not name the other four.)

Burjor Gai of Delhi was sent a copy of God Speaks to give to the saint, and at this meeting Kirpal Singh expressed his desire to have Baba’s darshan again, since he would be going to Poona which was not far from Satara. Baba gave his permission.

Soon after, Kirpal Singh arrived in Kalyan. On May 14th, Eruch was sent to fix the time for his meeting with Baba. On Friday, May 18th, Kirpal Singh came to Satara with two of his male followers and one woman and met with Meher Baba in the Judge’s bungalow at about 9:30 A.M. Baba was standing on the veranda and lovingly embraced the saint. Catching hold of his hand, He took him to His room, signalling the others to wait outside, except for Eruch who was interpreting Baba’s gestures. Baba sat on His usual seat and beckoned Kirpal Singh to be seated. With folded hands, Kirpal Singh said, “I am so very happy and fortunate to see you.”

Baba replied, “I am the Lord of the Universe; I am in everyone and am everything. I know everything and yet, simultaneously, I know nothing”

“That is the mark of real greatness,” Kirpal Singh interrupted.

“It is all of you who are great; I am but a slave of My lovers. I feel truly happy when I get opportunities to wash their feet. My delight is to embrace them. I am the Ocean of Love.”

Baba stood up and patted Kirpal Singh, who also rose immediately.

Baba asked him to sit down, but he remained standing reverently until Baba was himself seated and resumed the conversation. “I am very pleased with the work you are doing,” Baba began stating. “It is I who, through you and others, do My own work.” Kirpal Singh said, “How can people be expected to take interest in spirituality unless they have had some experience? Some miracle should be performed!”

In an emphatic tone, Baba replied, “Although it is good to have inner experiences, it is very dangerous to attach importance to them. If the aspirants are not pre-warned, then even petty experiences prove treacherous and hinder steady progress.” A day before, Baba had stated, “He who knows everything, displaces nothing. To each one, I appear to be what he thinks I am.” Baba instructed Rano Gayley to write this line out in large print, and the message was hung near Baba’s chair. Baba pointed to it and explained to Kirpal Singh the true significance of the spiritual path. Baba then cited two examples among his own followers who had had experiences. He told Kirpal Singh, “They now have their own followers and groups, and are initiating newcomers. Although they still love Me, they have their own independent way of life.”

Baba emphasized, “Such irresponsible practices based on petty experiences are harmful both to the initiator and the initiated.”

Kirpal Singh interposed, “But if the experiences are utilized for the progress of the aspirants?”

“What I am pointing out is not meant for you, but I do want you to realize how petty experiences can trap aspirants and lead them astray.”

Baba signalled for a copy of Sobs & Throbs, Ramjoo Abdulla’s book, describing the Prem Ashram boys’ experiences. The moment Baba stood up; Kirpal Singh also rose and stood near Baba. Baba embraced him once again and asked him to sit down. He remained standing, however, as a mark of respect. Baba opened the book and showed Kirpal Singh the photographs of the boys who had had inner experiences.

Kirpal Singh innocently remarked, “At that tender age, it is not difficult for boys to have such experiences.”

Baba expressed surprise, “Tender age?” Smiling He said, “Age, whether tender or ripe, has nothing to do with experience gathered by the Self, which knows no limitations of age.”

Baba then drew Kirpal Singh toward Him and, taking his hand, led him to Kaikobad room, telling him, “You are now going to hear something from an old man about inner experiences.” Baba sat on Kaikobad bed and asked Kirpal Singh to sit nearby.

“Kaikobad,” Baba explained to Kirpal Singh, “is My old lover and has had many inner experiences. Sometimes he tells Mme about them, but I do not understand. Perhaps you will understand what Kaikobad has to say.”

Baba permitted Kaikobad to relate all that he had experienced, requesting Kirpal Singh to hear him patiently, since he would speak in an odd mixture of Hindi and Gujarati languages, because Kaikobad did not know Hindi properly.

Leaving Kaikobad and Kirpal Singh alone, Baba left the room and joined the three devotees who had accompanied Kirpal Singh to have Baba’s darshan. Being in seclusion, Baba would not permit them to bow down to Him, but He patted each in turn and sat down on the steps of the Judge’s bungalow, while each was introduced to Him.

Meanwhile, Kaikobad narrated his experiences to Kirpal Singh, who commented, “Such experiences could only be had with Baba’s blessing! I have had no such experiences!” After hearing what Kaikobad had to relate, Kirpal Singh joined Baba. He was invited by Baba to sit in a chair but preferred sitting near Baba on the steps. The party had brought a movie camera and desired to have some footage of Baba and Kirpal Singh together, which Baba allowed. Baba then ordered Kirpal Singh’s followers to “hold fast to the daaman of Kirpal Singh and follow his instructions with love and devotion.”

Once again, Baba embraced the saint, who reciprocated with deep affection. One person in the group asked Baba to pay a visit to Delhi sometime soon. Baba, nodding His head, accepted.

One naïve person from Poona then invited Baba to pay a visit there and hear Kirpal Singh’s discourses. Baba replied, “I continually hear everything at all times from where I am.”

Again embracing Kirpal Singh with great love, Baba led him back to his room. Picking up a slip of paper from one of the tables, Baba handed it to Kirpal Singh. On the paper was written in a bold hand “15 Feb. 1957.” Baba asked, “Would you like to spend the night of that day with Me?”

“Willingly,” Kirpal Singh replied, “if I am not out of India.”

Baba indicated, “That is your lookout.”

Joining both hands in respect, Kirpal Singh replied, “Baba, I leave it in your hands.”

Baba said, “Should you be in India then, I will send Eruch to bring you to spend that night with Me.”

Kirpal Singh agreed and put the slip of paper in his pocket. Embracing him once more, Baba led him by the hand outside. Before taking Baba’s leave, Kirpal Singh requested that he be allowed to go directly to Poona without stopping at the travelers’ bungalow where Eruch had met them that morning. This made Baba happy, and permission was given, it being in accord with his usual custom.

As Kirpal Singh and his three followers were nearing their car, suddenly one of them remembered that they had forgotten to present the basket of fruit to Baba. Laughing, Kirpal Singh remarked, “We have forgotten everything because we are here in a different world!” Baba accepted the fruit with love and Kirpal Singh received another embrace. The party was about to be seated when they remembered that they had also forgotten the box of sweets for Baba.

All laughed joyfully, saying that it gave them another chance of seeing Baba. Finally, the car was driving off when Eruch remembered that Kirpal Singh had forgotten the copies of Sobs & Throbs and The Wayfarers that Baba had presented to him. He managed to stop the car on the roadside just in time and handed the two books to Kirpal Singh.





                              (Saint from Sadhaura)     

On 10th August 1946, Meher Baba a made remarkable contact in Sadhaura was a mental conscious adept called Krishna. The man had worked as a guard at the railway station but was so absorbed in Lord Krishna. He would write "Radha Krishna" on walls wherever he went and constantly uttered these two names aloud. Once, Krishna was so engrossed and enraptured in offering devotional bhajans, he failed to show up for work on time, and the train left without him. However, some people actually saw him on the train, while others claimed he had been singing bhajans the whole day. To corroborate the facts, they went to his supervisor, who brought out the duty book and found that the guard's signature had been signed at every station. When asked about this strange occurrence, the guard offered this explanation: "Lord Krishna looked after my worldly duties while I was busy praying to Him." Thus the guard was called "Krishna," and he subsequently retired and spent his whole time contemplating his beloved Lord Krishna.

It was at this time that the incarnate Krishna met this guard of his in Sadhaura and pierced his heart until it would not stop bleeding!

Baba had been hunting Krishna for two days. Early in the morning of August 10th, (1946) Baba heard the mast chanting "Krishna, Krishna," and hurried out into the road. When Krishna saw Baba hurrying toward him, instantly he began running toward Baba. When they met, they embraced with such intensity that they fell down and rolled together on the road, locked in a tight embrace. Krishna wept when he held Baba, and Baba appeared very happy to have contacted him.

The mast's one-pointed love for his beloved Krishna drew the divine embrace of the incarnate Krishna.




(Kishan Singh)

A few   months before, Baba had sent Krishnaji from Saoner to Uttar Kashi. As mentioned previously, although he was known then as “Krishna Swami,” after coming into Baba’s contact he was called Krishnaji. At the end of March 1953, Krishnaji came to Dehradun to see Baba. Discussing matters with Him on Sunday, 29th March, Baba stated:

Yes, Baba." Krishnaji replied.

"Did you bow down and touch the feet of saints and sadhus?"

"Not to all, but to some."

"Did anyone touch your feet?"

"When I was touching the feet of Vishnu Dutt Digambar, he too bowed to me."

Baba gave Krishnaji some instructions and sent him to Kashmir for a few months. Before Krishnaji departed, Baba repeated his warning to obey Him absolutely.

Baba sent Kishan Singh to Rishikesh to see Swami Shivananda on 5 April 1953, instructing Hellan to drive him. A "Parliament of Religions" conference was taking place at Shivananda's ashram, chaired by Shuddhanand Bharati, the yogi who had met Baba in Andhra. Baba sent Kishan again the next day also with this message for Bharati:

Meher Baba sends his love and blessings to you.

He says that these conferences, societies and functions murder spirituality. Baba further says that he will always be with you, as he told you at Tadepalligudam.

The yogi was anxious to meet Baba again. Kishan brought Bharati with him when he returned to Dehra Dun on the 6th. Baba did not object and conferred with him for a few minutes. The yogi admitted that the conference had been a "farce."

In response, Baba observed, "Conferences cannot unite mankind; the awakening of the heart alone can achieve it.






          Spiritual leader & author

On 14 December 1925, Baba commented on the recent announcement, given in the newspapers, by Dr. Annie Besant, the head of the Theosophical Society, of the coming of a "New World Teacher," similar to Christ, in the form of her young protégé, J. Krishnamurti.

It is all humbug. The Theosophists, including Mrs. Besant and Krishnamurti, do not have even a whiff of the Truth. They say that the spirit of the World Teacher will manifest itself through the medium of this boy in the world, and that the chief "wire-puller" of this show is supposed to be somewhere in the Himalayas.

There is nothing but dust and stones in those mountains. Real teachers like Buddha, Krishna, Christ, and Zoroaster never kept themselves perched on heights or lost in jungles. They mixed freely with those for whose upliftment they worked. In spite of their unthinkable and unimaginable states of exaltation, they brought themselves down to the lowest levels of their surroundings and students.

Similarly, not a single Spiritual Master of the world who appeared under whatever external label ever required a "vehicle" save his own physical body. If this "vehicle" of the coming "World Teacher" dies within a year, let us see how Mrs. Besant takes it.

Baba concluded by stating, "Really speaking, this false note (Krishnamurti) is also not without meaning. On the contrary, it is the result of My own multifarious working and it is clearing away the path for My own manifestation.

For some days, there had been much discussion about the Theosophical Society, headed by Annie Besant, and about Krishnamurti, who was being promoted by her as the "New World Teacher." On 26 June 1926, Baba remarked to some Theosophist visitors, who had come for darshan, "Be always in search of Truth-real Truth — wherever it is found without any caste distinction or prejudice. Control your passions, renounce maya and create a longing to see the Almighty."

After they left, Baba commented about Theosophy:

A time will come when the world will bow to those on whom My nazar will fall.

They came here (for darshan) and that is good for them. But Krishnamurti, a New World Teacher? God forbid! Compare Ramakrishna (of Calcutta) with Krishnamurti. Krishnamurti is living in all majesty and splendor, pomp and power, and moving about England in aristocratic, fashionable circles, playing tennis and golf, leading a most comfortable life. He does not have the slightest idea — not even a wisp — of the Real Truth.

So it is also with these fussy, showy Theosophists. Their greatness lies only in editorship — writing and speaking with high-sounding words about planes, powers, colors, society, and creed — in a superficial knowledge of the shadow of Truth, and in behaving and making others believe in the greatness of themselves and none other. Truth is far, far beyond this.

Baba smiled, and then remarked:

Yes, there is Krishnamurti, Mrs. Besant's protégé. The Theosophists deceive themselves. Their chief wire-pullers are supposed to be somewhere on the Himalayas in Tibet. You will find nothing there but dust and stones. Besides, no real Spiritual Master ever required someone else's body for his own use. Such thinking is ridiculous!

Krishnamurti, a New World Teacher? God forbid!

You cannot compare the Sadguru Ramakrishna of Calcutta with Krishnamurti. Ramakrishna was Rama and Krishna personified! Krishnamurti is living in all majesty and splendor, pomp and power, and moving about England in aristocratic, fashionable circles, playing tennis and golf, leading a most comfortable life. He does not have the slightest idea – not even a wisp – of the Real Truth.

Baba quoted a couplet from Hafiz and explained its meaning: If you desire to aspire for Realization, you should hold your very life in the palm of your hand, ready to give it up at any moment! Then alone will you be deemed worthy and be able to experience Truth.

"The world teacher of Mrs. Besant" refers to J. Krishnamurti, who was hailed as such by Dr. Annie Besant and the Theosophists, but about whom, Baba later commented: "It is all humbug. The Theosophists, including Mrs. Besant and Krishnamurti, do not have even a whiff of the Truth."

Max had been a regular contributor to the Theosophical Messenger magazine, and had traveled throughout India with Krishnamurti, Annie Besant and Charles Leadbeater. He asked Baba about Krishnamurti, and Baba commented, "He is not as advanced as some think. He does good and will come to Me one day."

Max replied, "Yes, he needs Your help."

"I will help him advance on the Path," Baba assured him.

When he was young, Krishnamurti had been acclaimed by the Theosophists to be the modern Messiah; however, he was not self-deluded and renounced all such divine claims. During September of 1931, Malcolm wrote to Krishnamurti, informing him of Baba's visit to America. Krishnamurti wrote back from Holland on 1 October, expressing his gratitude to Malcolm and that he would very much like to meet Meher Baba in America. He also conveyed his greetings to Baba.

On 6th November 1931, at New York Meher Baba said about Shri Krishnamurthy, “He is good and will come to Me one day. I will help him advance on the path. Krishnamurthy possess great possibilities within himself. He is on the right path but he will not fulfil himself or become truly great as long as he does not visit Me.”

After Baba Had left America in 1931, Malcolm had sent the young Indian Theosophist Guru Krishnamurti several press clippings about Baba’s visit, suggesting that him to write directly to Baba in India.

Krishnamurti replied from Ojai, California, on 18 March 1932:

It is very good of you to have sent me newspaper clippings regarding Meher Baba. I do not see how I can write to Him as I have nothing to say to Him, but I hope I shall meet Him some time, either in India or in Europe. I hope you understand that it is not rudeness on my part not to correspond with Him, but I really have nothing to say. After meeting in person, perhaps we can correspond with each other.







(Saint from Madhya Pradesh)

A swami named Mangalanand Paramhans Dhuniwale was attending the gathering, but he had come with the intention of "exposing" Meher Baba to be a fraud. The previous night he had disturbed those sleeping near him by loudly chanting from the Vedas. Dhake told him to pipe down and have some consideration for others, but Mangalanand responded sharply, "This is my daily ritual, so please leave me alone. I am a tiger, so be warned."

Dhake retorted, "If you a tiger than I am a hunter! Come outside and I will show you."

The swami then agreed to sleep. During the program, he was roaming about outside the darshan pandal, refusing to enter. Baba sent Pukar with a message for him to come inside and sit on a chair in front of him. Surprisingly, the man agreed. The "tiger" had changed his stripes!

After some time, Baba instructed Pukar, "If Swami is hungry and feels happy, he should go for his food." Swami Mangalanand conveyed to Baba that since Baba was happy, he also was happy, and did not feel like eating then. Lord Meher-p-4253-1958)

Baba called Swami Mangalanand to the stage. The swami touched Baba's feet, and Baba asked him if he would obey Him, then stated, "Even if it comes to dropping your body, you should stick to My order." The Swami agreed. Baba ordered him to fast only on water and to remain silent for 40 days. He asked whether the Swami would do it. He gladly accepted. Baba said, "If you do this and do not allow anyone to worship you or touch your feet, I will give you a glimpse of My divinity." Baba instructed him to leave immediately for Mandla, where he was living in a hut on land formerly owned by Baba. After he left, Baba remarked to the gathering, "Let us see whether he really obeys Me." (Lord Meher-p-4267-1958)

Baba then plunged into the "headache" of discourses and repeated in brief his discourse on "Opiumized Saints" for Godavri Mai's benefit. He also told her about Swami Mangalanand and how, at first, on the strength of his knowledge of the Vedas, he had opposed Baba. But after meeting Baba, on one word, Swami Mangalanand immediately left Meherabad to observe silence for 40 days and to fast only on water, according to Baba's instructions. (Lord Meher-p-4281-1958)






(Saint from Dehradun)

From June 15th, Baba decided to fast for a week on water mixed with lemon juice and sugar. He first consulted his doctors Donkin, Nilu and Goher, who said it would not drastically affect his health, and they promised not to interfere with his wish. Adi Sr. arrived in Dehra Dun that day and stayed for three days.

In the vicinity of Dehra Dun were four prominent saints: Miran Bhai, Anandi Mai, (1) Sant Ishwar Singh and Sant Mangat Ram. Baba wished to contact three of the saints, namely: Anandi Mai, Ishwar Singh and Mangat Ram. But because He was about to fast, He decided instead to contact them by proxy Touching Baidul's feet twice, Baba instructed Baidul to go to Ishwar Singh and Mangat Ram and bow to each of them.

On 18 June 1953, going to Sant Mangat Ram's ashram in Dehradun accompanied by Eruch and Baidul, Baba touched the saint's feet and immediately left. He stated, "Mangat Ram is a genuine seeker. He is really a saint, as he seeks wholeheartedly. He is anemic, yet eats only four ounces daily." Once outside, Baba sent Eruch back to the saint to tell him that it was, in fact, Meher Baba who had bowed to him.

Mangat Ram told Eruch, "The world is full of cruelty and wickedness, and Baba should save mankind from its effects and results." In reply, Baba commented to Eruch, "Now, even the saints are feeling disgusted!"









(Perfect Master)

Baba said: Maulana Rumi was a great savant of his time. He could give good speeches and discourses. When he travelled from place to place, the books of his learned lore were packed and carried on camelback. Everywhere, he was accorded the highest honours. Shams-e-Tabriz, on the other hand, was quite naked. One day they encountered each other and Shams threw all Rumi's books in a well. Rumi was furious with him, but Shams explained that all his books, including the Koran, were like dry bones for a dog! "Until now," he said, "you have been chewing only the bones; it is time you tasted the brain!"

Rumi was greatly upset, and so Shams had all the books drawn out of the well. They were completely dry! This amazed Rumi, and Shams said, "As long as Rumi does not become the slave of Shams, he will learn nothing!" Henceforth, Rumi became his Master's slave, and Shams eventually made him God-realized.

Baba ended by saying, "Become men of Experience, and for that be like the dust at the Master's feet."

Shams-e-Tabriz, although a Perfect Master, used to play the game chowkhat (similar to checkers), which was his favorite game. Rumi would invariably lose the game. After years with Shams, one day while playing the game, Rumi lost as usual and exclaimed: "Alas! I have lost again!"

Shams said: "No, this time you have won!" That very instant, Rumi received God-realization from Shams.

Maulana Rumi was so intelligent that he had more brains than all the present day pandits (religious scholars) put together! (as a scholar), he wrote a lot of books on spirituality.

Once in an exceptional mood, Baba remarked about the Masters and saints, past and present, in Iran and India: “They are the real flowers of humanity- flowers of spiritual power! In Iran, Shams*e-Tabriz, Maulana Rumi and Hafiz all were Perfect. Omar Khayyam was not God-realised but high advanced.






Another of those who had come for darshan was Mauna Swami, the person who had made arrangements for darshan in Pamaru. On Baba's last visit to Eluru in 1953, this swami of his own accord volunteered to stay at Subba Rao's and work as a pujari (priest) in the temple, which Subba Rao wanted to build in the garden consecrated to Baba. Baba agreed to it but ordered the swami to stay permanently in Eluru. Breaking Baba's order, the swami had left after some time.

"Why did you leave?" Baba asked him.

"People here did not treat me properly," he said.

Baba replied, "Is that the thing you should think about? You ought to have died rather than left the place! For God, all inconveniences are nothing. They cannot be used as an excuse. Now from the day I leave Andhra, stay in one place, in a small place for 40 days.

Don't eat; if hungry, take only milk, and day and night repeat, 'Baba, Baba, Baba.' ”If you observe this order, I will be pleased; if not you will have wasted this life. So remember for 40 days do not eat anything. Whenever you feel hungry, drink tea or milk, nothing else. Do not leave that place for 40 days, except for nature's call in the morning. I am God, so you must stick to my orders."

Mauna Swami began weeping and Baba stopped for a few minutes. Reiterating his orders, he continued: "From March 5 for 40 days, night and day, don't sleep even for one minute. One cup of milk, one cup of tea you can take, nothing else. You may drink as much water as you like. But don't leave the place where you reside, not even for going to the bazaar or outside the town. Repeat, 'Baba, Baba, Baba.'

"Even if you go mad or die, don't break the order and don't make a show. Don't let anyone bow down to you, or fold their hands before you or follow you. Have no followers. Simply repeat My name. If you obey 100 percent, you will get a glimpse of who Baba is!"

The swami looked forlorn and dejected, and Baba advised, "Don't be nervous. Do it with love, wholeheartedly. If you do it wholeheartedly, I will help you. Then you will have a glimpse of Baba."

The sequel to the story is that on 4 March 1954 at Kakinada, the last day Baba was in Andhra, the swami came and requested Baba's permission to go see his mother at Eluru. He had been told by Baba to spend the 40 days in Kovvur. Contrary to what Baba had told him about not making a show, one of the local Andhra residents also informed Baba that the swami had invited people to take his darshan after 40 days.

Baba instructed: "Tomorrow at noon eat a sumptuous meal to your heart's content. Tonight sleep well. From tomorrow noon for 40 days, don't eat, except one cup of tea and one cup of milk, and as much water as you like — no fruits, no sweets, nothing! In the cup of milk, add sugar, and for 40 days repeat my name continuously.

"No sleep, but if you doze unconsciously, don't be afraid. Even if you fall asleep unconsciously, don't worry, but consciously try to keep awake, night and day. Try, but if unconsciously you doze or fall asleep, don't worry. Don't think that you have failed me and don't then give up.

"This is not for others and don't make a show of it. Why did you invite people? Do you want Baba or appreciation? The least show will drop you to the lowest level. You love Me, I know. Because you love Me that is why I want you to have just a glimpse of who I am. But don't attach any importance to fasting and keeping awake. Do it for me!"

Baba then embraced Mauna Swami, who began following His instructions from the next day. But again, contrary to Baba's orders, he made a lot of fuss and show, and was found wanting in many other respects also.(Lord Meher-p-3472-1954)






(Women Saint Krishna Era)

Mira was one of Meher Baba's favorite saints and her story is famous in India:

Mira was a Hindu born around 1498, in the village of Kurkhi, Rajasthan. She was married to a Rajasthan king, but she was so absorbed in devotion to Krishna, she had no attachment to her husband (who was killed in a battle when Mira was in her late twenties) or to his kingdom. She would compose songs in praise of Krishna and then leave the palace to sing them to the common people. The new king and his family considered it degrading, but she did not care.

Once, the royal family was so upset they plotted to kill her. They placed a cobra in Mira's flower basket. When she opened the basket to garland Krishna's statue, the cobra had been transformed into flowers. In another attempt to murder her, they gave her a glass dosed with poison. She drank it saying Krishna's name and the poison turned to nectar. Thus, they began to realize Mira was no ordinary person and was protected by Krishna.

Years passed and Mira's absorption became all-consuming. One day she left the palace and did not return. Singing Krishna's praises, she walked far until she reached Vrindavan, the sacred place of Krishna and the gopis, and remained there. When she did not return, the king searched far and wide. He finally found her, absorbed in her ecstatic vision of Krishna. Many people recognized that she was a genuine saint and stayed near her, and the king and his family became her followers.

An Indian woman devotee came to see Baba at Meherabad on Sunday, 28 October 1934. She complained openly before Baba that she wished to stop having sexual intercourse with her husband because of her desire to see God. But her husband was unwilling.

Consoling her, Baba explained, "It is better to treat your husband with love and affection, even if you dislike and do not wish to indulge in intercourse because of your spiritual aspiration and desire to love God. It is good to have no sexual desires, but when it comes to a question of duty, you must sacrifice a little of your interest and please your husband.

"Keep your mind focused toward God and give your body to your husband. You needn't worry. Just try to do as I advise.

These remaining sanskaras must be finished before the Experience is given. Remember Mirabai's sacrifice and how she suffered. Be like her."





(Saint from Bombay)

In Bombay, there lived a Sindhi self-styled saint Mirchandani. On 25 th February when Meher Baba’s birthday falls, some under Mirchandani’s sway suggested to chose  him as Chief Guest. Mehta wanted to meet Mirchandani in this regard but Panchal ji disagreed. Mehta presumed Mirchandani was an advance soul and introduced Ratilal & Gulab Panchal to the saint. Ratilal (related to Panchal) came into influence of Mirchandani. Mirchandani claimed he has direct link with God. If you live with me then I can take you to God.” Ratilal kept nodding in agreement. When saint turned to Gulab to acknowledge but Gulab said, “He had Meher Baba and that was sufficient.”

The Saint asked Gulabdas, “What do get from Baba?”

Gulab: Inner Pleasure

Mirchandani: What your Master does in Meherabad?

Gulab: Teach us discourses, pray and we do aartis

Mirchandani:  If your Master takes you to the doctor of Khuda (God) what will you do?

Gulab: I will stick to my Baba only.

Gulab repeatedly took Baba’s name in his mind while this verbal duel continued with the saint. Gulab and Mirchandani were actually having a slowdown in front of everyone. The verbal duel turned into a silent staring match between them. It continued for 15 minutes. Both of them did not blink and everyone else was waiting to eat which was served. Gulabdas had Meher Baba’s power and after an agonizing 15 minutes, Mirchandani lowered his guard and blinked. The saint put his head down to eat. Gulab told Ratilal and Mehta to eat. Although Gulab did not wish to eat, he took a little morsel in his mouth. He did not wish to insult the food in front of him. Then they all left the place.

Gulabdas went home and wrote a letter to Baba describing the incident. He wanted to know what was the meaning of all this. In response to the letter, Baba sent Eruch to Singanporia’s house in Bombay. A date of meeting with saint Mirchandani was fixed. A meeting of Baba lovers also held   at Singanporia’s center (present Navyug Niwas centre was nonexistent). Eruch said, “Now that you all have the Avatar amidst you there should not be any need to visit local saint. In this Avataric Cycle, He is the God in human form.

Eruch also went to meet Mirchandani. When the two of them met Eruch told him, “If you are the Avatar then make this declaration, “I am the Lord of the universe. I will leave Meher Baba and hold your feet.” Further, he told Mirchandani to say, “I am also God. I, Mirchandani am the lord of universe.” The saint agreed and started to repeat what Eruch had just said, “I, I…I…Mirchandani…says Meher Baba is the Lord of universe.” The saint had suddenly taken the name of Meher Baba instead of his own. The saint was just not able to declare that he was the Lord of the Universe. The saint hung his head and Eruch went away. All Babalovers who liked to dabble with other saints. Yogis and wali also got a strong message with this incident.






(Sixth plane soul)

Om 29th, January 1958, Meher baba with men mandali went to watch Cecil B. DeMille’s film “Ten commandments” at Regal Cinema in Bombay. Baba liked and praised the movie although He and His men left halfway at intermission when Moses sees God as the burning bush on the top of Mount Sinai where he receives Ten Commandments.

Afterwards Baba revealed:

“Moses was on the sixth plane. His seeing the land of Israel but was not able to enter it is symbolic of his experience on the sixth plane of seeing God, but yet not merging in Him. Though, when He dropped his body Moses realised God. I liked this picture very much; it was well acted and well made. It has much to give those who are able to receive it. Rameses (II) in his next incarnation entered the Path; the old Pharaoh (Seti) received mukti, because he took Moses’s name when dying.”

Moses was not an Avatar, he was on the sixth plane (Baba told them all this), but Abraham was an Avatar.



(Religious Head of Jain Sect)

Third World Religious Conference which has been sponsored by Muni Shushil Kumar Ji was held at Ramlila grounds New Delhi from 26th to 28th February, 1965.  A list 85 delegates and 24 speakers were invited including ardent baba Lovers including Adi. K. irani, Amar Singh Saigal, Dr. Moorty, Dr. Bharucha, Dr. Deshmukh, K.K. Ramakrishnan, Mr. Nalavala, Mr. Kutumb Shastri, Dr. Dhanapathy Rao, A.C.S. Chari, P. D. Nigam  etc. In the inaugural session included recitation of   Parvardigar Prayer or Masters Prayer by Sardar Amar Singh Saigal on behalf of Avatar Meher Baba Centre.

Shri Guljari Lal Nanda, Union Home Minister, Shri. Morarji Desai, Prime Minister of India and several other dignitaries and religious heads kike Sant Kripal Singh spoke o the occasion. Speech was made by Muni Shushil Kumar also.  He also said the World Fellowship of Religions had done a good deal of work in prompting fellowship among the people of different religious beliefs.






(Two Sufis from America)

One of those who met Baba for the first time was a lawyer from Washington, D.C., named Edward "Ned" Foote, 47. Ned had come to know of Baba through his wife, Dorothea, also 47, who had learned about Baba in 1954 from Ivy. Ivy's husband Terry and Ned were having a business meeting then, and so the wives were talking until they finished. Dorothea had been looking for a Master since 1944 and was intrigued by what Ivy told her of Baba. She had driven down to Myrtle Beach from Washington with Peggy and Andy Muir and eleven other Sufis. Ned was concerned about her involvement, but when she phoned him from the Center he consented to come down and meet Baba for himself. On entering the Lagoon Cabin, Ned looked straight into Baba's eyes and instantly knew who He was. Baba put a nut into his mouth as prasad.

Sarosh brought Ned and Dorothea Foote, two Sufis from America, who garlanded Baba and took His darshan. The Footes had informed Baba of their week-long trip to India in advance, but had been forbidden by Baba to seek Him out. According to Baba's instructions, Arnavaz contacted them in Bombay and then they flew to Delhi intending to visit the Taj Mahal in Agra. There they received a telegram stating that Baba would permit them to be in Ahmednagar on the evening of the 24th February, 1958 and for His birthday the next day. They were told that they would have to leave that same evening, and that Baba would not give an interview or answer any questions. So they flew back to Bombay and rented a car to drive to Ahmednagar. Their travel agent thought they were mistaken, saying, "You mean Ahmedabad? No tourist ever goes to Ahmednagar!" They assured him Ahmednagar was correct.

Elizabeth's car was not working one morning, so Ned Foote was enlisted to drive Baba to the Barn in his blue Cadillac. Baba sat in the front seat, Meherjee and Eruch in the back. Ned also drove Baba back to his house from the Barn. At one point on the way back, Baba laughed and patted Ned on the back.

Baba had decided that he wanted to own nothing in America in his name, so that evening He called Ned Foote, who was an attorney, and asked him to draw up plans to make the Meher Center into a nonprofit corporation headed by Elizabeth. Don Stevens, Ivy and Charmian Duce were called at one point, and he gave instructions to them about their future work with Sufism Reoriented.

In 1962, Baba remarked to Dorothea Foote who had an alcohol problem, "Fill your cup with the Wine of divine love; then, you will not want to drink anything else." In this case, the woman did not give up drinking alcohol totally; however, her husband Ned did and became active in Alcoholics Anonymous.

Baba discussed a certain matter alone with Ned Foote for five minutes after the morning session. He had spoken with him privately at other times during the gathering also. Ned wondered about it. "I can't understand why Baba spends so much time with Me," He remarked to Elizabeth. "There are a lot of other people here more spiritual than I."





(Perfect Master)

Baba elucidated that Nizamuddin Auliya, Bualishah Qalandar and Chishti of Ajmer were all Sufi Perfect Masters.  He mentioned that Chishti was even considered to be on the same level as Muhammad; however, he was not equal to the Prophet, but the Qutub-e-Irshad of his time — the head of the spiritual hierarchy. Chishti established Sufism in India, and his tomb-shrine in Ajmer is a greatly revered place of pilgrimage.

These Perfect Masters and other Muslim Qutubs always liked listening to ghazals, which have been preserved in the various Divans of Hafiz.


              43-NIRMAL ANAND SWAMI   


In Omkareshwar, Baba Met a Bengal pundit (a Brahmin scholar or priest) named Nirmal Ananda Swami. The local people called him Mahatma, taking him to be a holy man. While Baba talked to him (in English), Sadashiv was instructed to take a bath in the sacred Narmada river. With the swami’s help, Baba found a number of other sadhus in the area to whom he could bow.





(Saint from Bombay)

In 1956, Eruch was sent to Ganeshpuri in Gujrat  to convey Baba’s message  to saint Nityanand that he is one of Baba's beloved, precious children."

In year 1957, Krishna had been sent home from Satara, and he missed Baba terribly. According to Baba’s orders, he had taken a job in Bombay, but, despondent and depressed; he felt he could not live without staying with Baba. He travelled to Swami Nityanand’s ashram north of Bombay, where he met the great saint. When Krishna stood before him, without asking anything, Nityanand began laughing. Krishna, too, did not say.

He quietly left and climbed up the mountain near the saint's ashram, reaching the top at 4:00 P.M. He had resolved to leap off the mountain cliff into the huge canyon below. No one would find his body hidden in the crevices. But, to be sure, he decided to jump after dark. He lay down and fell asleep. When he awoke, it was dark. He took three steps toward the edge of the cliff and suddenly heard Baba's clap. He turned and saw Baba standing before him. Baba was in his early thirties. He wore a sadra, and his long hair was open. Krishna told Bhau, "Baba's eyes were burning like fire! Red in colour and flashing!" Krishna fell down unconscious. When he woke up, he abandoned his thoughts of suicide. When Krishna had changed his mind and returned home.

When Krishna met Baba, Baba asked about what had happened that day. Baba commented, "You think I am here only, but I am everywhere — all over the world, and in your heart also." Krishna said, "At that time I thought it would be simple to follow your wishes, but it is very, very difficult." Baba said, "Never mind. Return to your job. This is my order. You are free to come and see me whenever you like."




(Disciples of Lord Christ)

Once, in the evening, Baba said, to Adele Wolkin, “I want a joke or a religious story.”

He didn't know of any joke, so he said, "Well, why did Peter betray Jesus three times? And it was predicted. Jesus said, "Before the cock crows three times, you will have denied me three times.” That was what happened.

Baba said, "Peter loved Me the most." Baba makes everything into something wonderfully positive. He always says that I want you to be happy. And He makes anything that has the slightest negativity converted. Baba said, "Peter loved Me the most. And what he did, he had to do.”

And then Delia (DeLeon) said, "But Baba, what about Judas?" Baba had already, in India, given them a lot of information about the story of the Christ, but she did bring that up. She may not have been clear about it.

Baba said, "Judas served Me the best. What he did no one else could do, so he served Me the best. He was one of the God-realised disciples.”

At that point, everyone started wondering about this and that, and about the suicide of Judas. Baba said Judas did what he did under a veil - he couldn't have done it otherwise -whereas Peter did it consciously.





(Successor & of Sufi order in America founded by Inayat Khan &

Head of Sufi Group in America and Australia)


Born : 1871 - San Francisco, California, USA

Married : 1890

Died : 31st August 1947 - San Francisco, California, USA

Children : 1 daughter ; Etta

Hazarat Inayat Khan established a Sufi order in western world in 1910. It had branches in Europe America and Australia. Inayat Khan died in 1927 and succeeded in America by Murshida Rabia Martin. She died in 1947, and named Ivy Duce about Meher Baba as being God-realized.

It was back in 1942 that Rabia Martin first heard of Meher Baba from Norina Matchabelli and Elizabeth Patterson. For the next three years, she gathered as much information as she could about his life and work and she studied it deeply. In the spring of 1945 she traveled from San Francisco to spend several months with Norina and Elizabeth in New York City and Myrtle Beach, South Carolina. During this period, her conviction that Meher Baba was the Avatar deepened and she felt it was critically important to share this conviction with Ivy Duce. So in the summer of 1945, Rabia Martin revealed to Ivy Duce her knowledge about Meher Baba's presence on earth and her conviction that he was a divine being – the living Avatar. Through Rabia's loving influence Ivy, too, became associated with and friends with Norina and Elizabeth. Urged by Rabia, she began to read Meher Baba's books, messages and discourses. Ivy opened herself to Baba's internal guidance and began to experience his spiritual presence and His divine love.

Rabia Martin directed Sufi groups in the United States, South America and Australia. During 1946, at the age of seventy-five, Rabia Martin made plans to travel to India to meet Meher Baba and Baba work out the details of setting up a new organization for Sufism in America and Australia by the leader of the Sufis in Australia, Baron Von Frankenburg to California to accompany her to India. Soon, however, it became clear that she was too ill to travel, and she was forced to give up her plan
to meet Baba in India. The doctors had diagnosed that she was dying of cancer.

In 1947, a few days before July 23rd, Rabia Martin's birthday, Meher Baba sent a message of blessing to her. Her daughter, Etta was with her then and recalled: "I do remember one night when she lay very ill in my home, that a cablegram came from Baba in which he blessed her. I also think it was around her birthday time too. This message was wonderful for Murshida. The light that came into her eyes and her happiness was beyond word.

Meher Baba's message was a great consolation to Rabia Martin before her death. She passed away peacefully on August 31st, a little more than a month after her 76th birthday. Rabia Martin was not destined to meet Meher Baba in person this life. But she achieved her deepest wish by bringing Sufism in America and the Western world under the guidance of the Avatar. She entrusted her work to the successor she named a
month before her death, Ivy Oneita Duce Hollywood, California


Letter written to Meher Baba

Hollywood, California

August 24th, 1945


Divine and Beloved Master,

At your request, I briefly state the journey of the past five months has opened – and opened my consciousness of greater vistas of Love, Light and Truth – than I experienced when I came first to New York and said in simple words to you, "I come to learn and serve." What you have awakened in my heart, my intuition, is without discrimination, analysis, and you cleared the deck of my mind through your Divine Light so fast, I could honestly, earnestly say, "I know:" until my heart painted by the water brooks of your God-Realized experience – and never was there room for doubt, never.

You have often said to us – "You know not love," and yet the love in my heart increased for Baba, and I would cry out in my soul to Love more (which) must be to cry out for you to come and teach, and most of all awaken the great potentials hidden in the love in my heart for you, the Avatar, and be! My experience. Did not Hafiz say: "Me this heritage reached, from the dawn of the creation" – and so my Divine Master, I understand in some degree "Love" as the rightful owner of our soul which you exemplify as far as I understand and am concerned: Your utterances and activities are all Love, Light and Truth.

Feeling is living – I feel what you awaken and teach – so I must cry out and ask you to come and fill my heart and our hearts so full of love that only Love can remain.

Great exaltations cannot be written – there is nothing to this task I brought but an emptying, and a stirring to experience some of the spiritual grandeur and the simplicity bound up in One Divine Man called Baba – beyond Name and form – in Reality – but who must, to our limited state of consciousness, come down – personify and help me – help us all to realize who we are – and what we may become! You have then – in Holiness – in the Beauty of Holiness – blessed this striver with both knowledge and service. O, come and lead us consciously through the mazes of our limited existence – to the Limitless Love, Light, Truth, God!

With whatever love and light thou hast granted me – Rabia – she rededicates it to the service of her Beloved, Divine Master, for humankind.

Lovingly, faithfully,


Soon after, Meher Baba replied to Rabia Martin's letter through his secretary, Adi K. Irani:

October 1st, 1945

Baba is profoundly happy and delighted that the vistas of new and ever-growing consciousness of Love, Light and Truth were experienced and that you rejoiced in their experience. Verily you have understood and grasped the gravity of Love as the basis of all higher aims and for that Baba is pleased also.

Inexplicable as Love is, it is as easy of feeling for a person like you, as it may be difficult for one who is blind to it. Nevertheless, Baba blesses equally those who are ignorant of it and those who are enlightened.

Baba knows you. He knows how you feel. He knows how you aspire. He knows how you love. He knows what you desire.

He sends his deepest love and blessings from his Infinite Heart.

Initiated by Inayat Khan in 1911, and head or Murshida of Sufism in America since 1927, Rabia Martin was destined to come into contact with Meher Baba. In 1942, Rabia Martin met Norina Matchabelli and Elizabeth Patterson, who had come to California to investigate sites for Baba's proposed American center. After listening to their descriptions of their Master, Rabia became convinced that Meher Baba was an extraordinary spiritual figure. She was profoundly affected by her internal experience of the Master and offered her Sufi retreat center in Fairfax near San Francisco for Baba's use.  Elizabeth wrote Baba in India: "Rabia's offer seemed to come from the heart and we all agree that she is the most advanced and understanding soul we met in California."

Over the next three years, Rabia Martin studied Meher Baba's writings intensely and began a correspondence with him. She also grew closer to Norina and Elizabeth. In April 1945 they invited her to come and live with them. She joined them in New York and then Myrtle Beach until July. Rabia's inner experiences during those months confirmed her intuitive understanding that Meher Baba was the living embodiment of Sufism and the divine incarnation of God- the Rasool or Avatar.

Murshida Rabia Martin in a letter to Murshida Duce (3-4-146) referred to Meher Baba’s Divine Presence on these two nights as follows

“Two of my members came to me crying and said-O Murshida, I have seen and felt God in our Sanctuary tonight-because all who were awakened felt the emanations of His Divine Light, for He was talking to the whole world and also projecting the white light to clean the world up at the same time.

Our Blessed Baba said to me in my home that at the second lecture referred to above-Rabia, stand up and speak-and I spoke of six months I was away, under Baba’s guidance and instruction, and that now He was my Master (Because in early part of the lecture He, Baba stated emphatically to all, that He was Rabia’s Master (and so I said in closing) –I have come back and brought you all the highest truths, possibilities for your highest evolution through Baba- “so come along with me, the best is yet to be,” but if you do not and not even one of you come, still I will go on and with Baba to the end of time and the world. He sent His emanations of white light all through me and room was filled with its power and rhythm and my soul was exalted many planes above this.”

These talks inspired many of residents at Fairfax to send a group dedication letter to Baba.

In May 1945, at Myrtle Beach, Rabia Martin committed herself and her Sufi Order wholly to Meher Baba's guidance. In the following months, she began to share her understanding of Meher Baba with her closest Sufi students, including Ivy O. Duce, Don Stevens and Samuel Lewis. She also moved to formalize her commitment to Baba by giving him all the material resources and possessions of her Sufi Order, including her retreat at Fairfax. She dedicated everything she had to Baba. Her devotion and gratitude to the Master can be felt in one of her letters to Baba in 1945:)


After receiving Meher Baba's reply, in the autumn of 1945, Rabia Martin announced to all her Sufi students that her work was now dedicated to Meher Baba and that if they wished to remain in her Sufi group, their spiritual allegiance would need to be to him. Rabia declared that Baba's life, work and message were the essence of Sufism as it was to be lived now and in the future. She was totally dedicated to Meher Baba and fully accepted him as the Avatar, though she had not yet met him face to face.

Destined to play a significant role in the divine game, Ivy O. Duce, back in 1941, after more than a decade of searching for God and life's deeper meaning through various forms of religion, mysticism, occultism and astrology, met Rabia Martin, who was the leader (Murshida) of the Sufi Order established by Inayat Khan in America. She was born Ivy Oneita Judd on February 25th 1895, in New Jersey, the only child of an engineer who worked for the inventor Thomas Edison. Although she was a classically-trained soprano, she decided to study law. However, before she completed her legal training, America entered World War I and she went to France as a volunteer for the Red Cross. After the war, she spent two years travelling in South America as a representative for an international bank. Returning to New York, she became an editor for Century magazine. In 1923, she married James Terry Duce, an American geologist she met in South America, who later became an oil executive for the Arabian-American Oil Company. Six years later, their daughter, Charmian, was born. The Duces lived at times in New York, San Francisco, Washington, D.C.  and the Middle East. With her husband's involvement and wide influence in international business, she became a diplomatic hostess to heads of state, ambassadors and public figures in the United States and Europe. From 1941 onward, Ivy Duce became closely associated with Rabia Martin and was initiated into the Sufi Order, along with her teenage daughter, Charmian.

Rabia Martin directed Sufi groups in the United States, South America and Australia. During 1946, at the age of seventy-five, Rabia Martin made plans to travel to India to meet Meher Baba and work out the details of setting up a new organization for Sufism in America and Australia. An Australian Sufi and writer, Francis Brabazon, was sent by the leader of the Sufis in Australia, Baron Von Frankenburg, to California to accompany her to India. Soon, however, it became clear that she was too ill to travel, and she was forced to give up her plan to meet Baba in India. The doctors had diagnosed that she was dying of cancer.

Ivy Duce was surprised when Rabia Martin named her as the next Murshida of the Sufi Order. Following Rabia's death, the weight of her new responsibility was very grave. Ivy Duce felt she did not have the spiritual illumination necessary to work as a true Murshida. Nor did she feel capable or qualified to assume the temporal responsibilities of directing the Sufi Order. In turmoil after Rabia's death, all Ivy Duce could think about was travelling to India to see Meher Baba. She decided that she had to carry out Rabia Martin's original design: to lay the future of Sufism in America at Meher Baba's feet. This she was determined to do. Ivy Duce had been in correspondence with Baba the past year and intended to ask him to appoint an authentic, illumined teacher for the Sufi Order, "perhaps someone from the East" who could come to America and put the Order on a stable basis. Baba had other plans. Therefore, in 1947, plans for a meeting were set in motion.


Meanwhile, Baba had continued to keep in touch with his Western lovers throughout 1947. Rabia Martin, who had close association with Elizabeth and Norina in New York City, had died of cancer at the end of August 1947. Since 1945 she had accepted Meher Baba as the Avatar and informed all the Sufis under her and her successor, Ivy Duce, that the Sufi Order was now under the spiritual guidance of Meher Baba. For nearly the past three years, Rabia had taught nothing but Meher Baba's words and concepts in the Sufi Order, and never wavered from her complete devotion to him. Rabia had accepted Meher Baba not only as a living Qutub but had concluded that "Meher Baba is the greatest spiritual leader of our age, “implying with certainty that he was the Rasool  – the Avatar. Rabia Martin was not destined to meet Meher Baba in person, but she achieved her deepest wish by bringing Sufism in America under the guidance of the Avatar and by urging Ivy Duce to establish direct contact with him.

After Rabia Martin's passing, the group of Sufis in the San Francisco area dwindled to a small number which met regularly under Ivy Duce, consisting of Don Stevens, Daphne Macdonald, Joyce Ruggles, Louise Urico and Rosemary McFall. From Hillsborough, Fred and Carolyn Frey joined the Sufi group occasionally, and from a far distance Laura Delavigne  in Michigan kept in correspondence with Ivy Duce. Gradually, from 1947 through the next several years the Sufi group was joined by Harold Stewart, Lud Dimpfl and Marvin Campen, and later became increasingly integrated with the joining of Joseph and Kari Harb. Ivy Duce was eager to meet with Meher Baba, the living Avatar and unify her Sufi group under his direction. She wrote to Baba and he granted her permission to meet with him in India at the beginning of 1948.

By October of 1947, several Australian Sufis had also come into Baba's contact through the influence of the Sufi leader Baron Von Frankenburg, to whom Rabia Martin had sent a copy of the Discourses. Among them were May Lundquist, Ena Lemmon, Bill Le Page, John and Joan Bruford, Stan and Clarice Adams, Oswald and Betty Hall, Denis and Joan O'Brien, and their eventual leader Francis Brabazon. In 1948, Francis wrote to Baba of his vivid dreams. Through Dr. Ghani, Baba replied to Francis: "Baba would like very much for you to look upon him as a friend, and maybe, in the course of time, you will grow to look upon him as the Beloved." Indeed, it did not take him long to "surrender to the Beloved of his heart."


The spiritual worth of Rabia Martin consists in being appointed as Murshida by Hazrat Inayat Khan personally and directly. Hence the effort on the part of Rabia Martin to obtain a written investiture from Hasan Nizami was altogether superfluous and unnecessary.

For the continuance of the work of spiritually enlightened humanity, it is never imperatively essential to contact disembodied Masters, nor is it necessary to receive messages from departed souls. It is only living Masters actually working on the physical plane that sometimes communicate or send messages of guidance through and to suitable mediums.

The sending of messages even by living Masters is a rare phenomenon and very seldom resorted to, unless the urgency of the situation warrants it. The Masters who are out to guide humanity always do so by having recourse to ordinary and natural means of communication. When Masters in flesh avoid all occult methods of teaching and guiding humanity through appointed mediums, whatever may be their intrinsic worth, you can imagine how tall and presumptuous the claim of certain individuals can be when they talk of receiving messages from Masters, and that too from those who are no more on the physical plane of existence. You are therefore enjoined by Hazrat Meher Baba to remember that nobody should succeed in impressing or overawing you by such claims as having the capability of receiving messages from Masters, living or dead.

Hazrat Meher Baba has once again taken this opportunity of reiterating the advice given to you while here in India:

"You should openly declare that you are a student of spirituality. You are not God-realized and that you are aspiring for that blessedness with the help and grace of a Master who is alive and active in the affairs of the world today. Since the responsibility – not of your seeking – of supervising the Sufi movement has devolved on you through Murshida Rabia Martin, you would do your best to shoulder the Cross, knowing fully well your shortcomings and weaknesses. While trying to help and teach others in the Sufi way, you are alive to the fact that you yourself are growing and learning. The result of your work when conducted in this spirit should be left entirely in the hands of Baba."

Francis Brabazon had been attempting to meet Baba for several years. A poet and writer, Brabazon was spiritually inclined and had studied metaphysical literature. He had become attracted to the Persian Sufis and had found out about Sufism and Meher Baba through the Australian Sufi leader Baron Von Frankenburg. He had been sent by Baron Von Frankenburg to San Francisco, California, in September 1946, to accompany Murshida Rabia Martin to India to meet Meher Baba. But Rabia Martin fell seriously ill with cancer and could not travel to India prior to her death in 1947. Brabazon could not go alone and he remained in America until the next appointed Sufi Murshida, Ivy Duce, returned from meeting Baba in India, during January 1948. Upon Ivy Duce's return she telephoned Brabazon in San Francisco and assured him that Meher Baba was indeed "the Qutub of all Sufis." Brabazon was directed to return to Australia, work hard, save his money and await Baba's call. In 1951, when Von Frankenburg died, Brabazon was appointed head of the Australian Sufis by Ivy O. Duce.

At her first meeting in 1948, Ivy Duce had asked for Baba's guidance, as she had been appointed to the leadership of the Sufi order after Rabia Martin died and knew that she was not a Realized soul. Baba assured her not to worry about her limitations; he would see to the welfare of the organization and restructure it with himself as its head.

The next day, July 19th, Carolyn Frey met Baba. Donald Eugene Stevens, age thirty-three, one of Ivy's mureeds and her chief helper, arrived in the afternoon. When Rabia Martin had told her group in San Francisco about Baba, Don had initially rebelled. He was devoted to Inayat Khan and was skeptical of another Master. He had been unable to come to Myrtle Beach for the May 17th darshan, and though he had sent a telegram asking if he could meet Baba in Prague, Oklahoma, Baba had not permitted it.





(Raman Maharshi achieved God-realisation)

Paul Brunton was most impressed with Ramana Maharshi. When Brunton asked Ramana Maharshi if he had ever heard of Meher Baba, the saint replied that he had. Brunton asked if he had anything further to add to Meher Baba's claim to be an Avatar, and Ramana Maharshi replied, "What have I to say?

This is a question that seekers after Truth need not consider. People that are in the lower rungs of the ladder waste their energies over all such questions."

"Will the world be rejuvenated?" Brunton inquired

Ramana Maharshi replied, "There is One who governs the world, and it is his look-out to look after the world. He who has given life to the world, knows how to guide it also."

Maharshi also told Brunton, "The Realized Ones send out waves of spiritual influence which draw many people towards them, even though they may be sitting silently in a cave."

On the afternoon of the 22nd, a program was held in the Janata College Maharshi Hall at 4:15 P.M. A central government minister, Dr. Punjab Rao S. Deshmukh, received Baba, as did the principal, Dr. Jawala Prasad, and other members of the faculty. After garlanding Baba, Punjab Rao delivered a speech. Bhajan singing was performed, Baba's message "Religion and Politics" was read out and the students of the college were given prasad. Sagane presented Dr. Rao with a large photograph of Baba sent by Harjiwan Lal of Delhi.

While it was being installed in the hall, Dr. Rao said, "The photograph in this hall will always remind us of your visit here." Baba also unveiled a portrait of the saint Ramana Maharshi, after whom the hall had been named, and then toured the college campus.

Bhabananda said to Baba, "Ramana Maharshi and other saints whom I have met also said so. But up to now I have no experience of these words."

Baba explained, "Ramana Maharshi was right. Ramakrishna also said the same. Vedanta says it. But it is a matter of experience. I want you to realize it. That is why I take interest in you and instruct you to do certain things.

On 2nd March 1948, another group of visitors asked about Aurobindo Ghose and Ramana Maharshi, Baba stated “I am in Aurobindo, Ramana Maharshi and beyond!:

Upasani Maharaj had once told Sudhanand Bharti, “The Beloved of your life will one day embrace you.” And a high saint of Hubli had said, “You will meet a silent Master.” Now, after meeting other spiritually illumined beings such as Ramana Maharshi and Aurobindo, at last he faced Meher Baba, and immediately recognized Him as “The Saint of saints, the Mahatma of mahatmas, the goal of my long pilgrimage.





(Perfect Master)

Ramkrishna Paramhans was the Perfect Master (God-realised) and Vivekanand was His chief disciple whom He revealed glimpse of His divinity in a flash by putting His hand on Vivekananda’s head.

Swami Ramakrishna, once insulted (His close disciple) Vivekananda by telling him in a harsh, derogatory tone to go away and never come back; but, shortly afterward, He had him called back and consoled him. It is My love that has been the cause of humiliating you before the others. Baba then embraced Adi.

On 12 August 1924, inquiries were made about visiting Dakshineshwar and the temple where the Sadguru Ramakrishna Paramhansa once lived. On 12 August, they boated across the Hooghly River to visit the shrine. Near the bank of the river, they came across a blind beggar sitting in squalor. Baba and the men swept the filthy area, and then fed and comforted the destitute man.

Belur Math, the temple and headquarters of the Ramakrishna Mission, is situated on the banks of the Hooghly River, not far from Dakshineshwar Village. The main temple is a beautiful structure, surrounded by twelve smaller ones. The shrine is a peaceful and quiet sanctuary, located at the edge of the teeming city's slums. Baba and the men made obeisance in the room used by Ramakrishna for his Universal work. In another room, they viewed the statue of Kali, which Ramakrishna worshiped, and the relics associated with the Perfect Master's life (such as his sandals).  They also viewed the rooms used by Vivekananda and Ramakrishna's other disciples.

While returning, Baba noticed a humble Hindu temple and went inside. Here a sincere devotee had lovingly kept Ramakrishna's large photograph in perfect condition. Baba greeted him, and after an inquiry, gave the man some advice about his meditations.

The Sadguru is like an ocean. He does not give anything, but when He gives, He gives the Ocean and you become realized."

Baba quoted the instance of Ramakrishna Paramhansa of Calcutta and his disciple Swami Vivekananda. Eruch narrated some incidents from Vivekananda's life which showed how he tested his guru in many ways. Baba concluded, "Had Vivekananda come in contact with a wali (saint) instead of a Sadguru like Ramakrishna, he would have been doomed for life!"





About Sabir Saheb of Iran and his spiritual attainments, Baba stated:

Sabir was staying with his maternal uncle and had much wealth. Once, his mother asked him to prepare a vast amount of food and feed the poor. For twelve years he kept on feeding others, but during this time, he was living only on figs. He had become quite weak, and once his mother asked why he was not taking food cooked for others. He replied that he was told he should cook for and feed others, and so, whatever he was preparing, he was not eating himself.

Once, Sabir saw a flash of the divine light, and was so merged in it that he remained in that state of bliss for a year and a half. When he came to, he found himself sitting under a tree eating a fig. Such a state is called mukam-e-hairat (divine enchantment caught between the third and fourth planes). He got that flash of bliss and became dazed. Can you understand his condition? It is infinite bliss, continuous bliss, eternal bliss, but not in ordinary human consciousness. It is infinite bliss, infinite knowledge, infinite power, but he cannot use them. Sabir had that Experience, and only a rare one knows what it is.

Accompanied by Pendu, Elcha Mistry, and Kishan Singh and with Hellan driving, Baba left for Roorkee on June 24th. There, a poor program was held in the dargah of the Qutub Sabir.

In Roorkee, Baidul had arranged the program in the shrine of Sabir. A room for Baba to sit in was provided and a brick platform was raised for the poor to stand on to enable Baba to wash their feet and bow down on them. Baba had covered His head with a scarf and looked in a pleasing mood. The caretaker of the shrine brought a list of the fifty deserving poor who formed a queue in morning. Four rupees were to be given to each as prasad after the ritual bowing down. When Baba was to hand them the prasad, upon receiving it, each was to say: “May Allah help you! May Allah give you good health! May Allah bless you!” Kishan Singh wiped the feet of the first poor person after Baba had washed them. Looking gravely at Kishan, Baba again washed that man’s feet, and he himself wiped them again and placed His forehead on them. Thus He showed Kishan that He wanted to do this work himself without any assistance from anyone.

This program was specifically for fifty poor, but as three on the list had not showed up, three others from among those standing nearby were chosen. Baba washed, wiped, bowed His forehead on their feet and presented each his love gift of money. Several poor had come there in anticipation of receiving monetary help, and they also were given the prasad of rupees. The caretaker had helped much with the preparations for the success of the program, so Baba, after washing and bowing to his feet, gave him also a love gift of ten rupees. Another old man had also helped in the work and he too was accordingly given ten rupees. Meanwhile, the three persons absent from the original list appeared, and Baba offered them his love gift of money after the ceremony of washing and bowing to their feet. Those who received Baba’s prasad of money included women, old, young, blind and lame, and there were also some belonging to the middle-class. All were Muslims, as the Muslim caretaker had arranged matters.

After the poor work was over, Baba went inside the dargah and placed a silk carpet on the floor of the tomb, which signified his reverence for the departed Perfect Master Sabir. Lying face down on His stomach before the shrine, Baba paid His respects and offered His homage. The caretaker recited prayers and ended by uttering: “O God, may the spiritual work of the person who has washed the feet of the poor be done to his satisfaction.” To which the men chanted, “Amen.” In obeisance, Baba remained lying on His stomach stretched out full length, until all the prayers were recited. The same prayer was also offered on the veranda of the shrine and the crowd outside also joined in by saying, “Amen!” Baba thereafter offered the Muslim caretaker prasad and gave four annas to each of the poor collected outside. While heading back to Dehra Dun, Baba expressed how highly pleased He was with the work in Roorkee.








Well-known Indian yogi named Swami Satchitananda, 54, a disciple of Ramana Maharshi and the saint Shivananda in Rishikesh, had moved to America where he established a yoga center in New York. Harry Kenmore telephoned Eruch at this time that Satchitananda wished to meet Meher Baba, as he would be traveling through Maharashtra with a group of his followers. But when Satchitananda secretary telephoned Adi from Bombay on 13 September, Adi informed him that Baba was in strict seclusion and not meeting anyone at this time. Instead, with Baba's permission, Adi offered to drive to Manmad railway junction (about 100 miles from Ahmednagar), where their train would be halting for a few hours, to speak to Satchitananda and his group about Baba. The offer was accepted.

On 16 September 1968, Don drove Adi in his car to Manmad, where they met Swami Satchitananda and about 23 of his followers (some of whom were Westerners). Adi gave them literature about Baba and answered questions. One of the groups had heard that Meher Baba did not approve of yoga. Adi replied, "Baba is in everything, including yoga. Baba does not displace anything, but lays great stress on love. And the real purpose of every yoga is to evoke love of God and see that 'you go' and 'Baba comes.' "

Satchitananda asked when Baba would see them, and Adi replied, "Not now, may be later."

After their meeting, Adi reported to Baba that Satchitananda seemed genuine and sincere. Baba was happy to hear the report, but did not call Satchitananda for darshan.






(Perfect Master)

About Sadguru Dnyaneshwar, Baba elucidated:

He was very young. The unique thing is that the whole family got Realization. Dnyaneshwar had Realization within his teens and has written very beautiful lines on guru-bhakti (devotion to a guru). Nivrutti, his elder brother, was his guru. Sopan, his younger brother, and Muktabai, his sister, too, were Realized souls. And God knows what depth of Experience they had!

Bayazid, the Sardar (Leader) of Sufis, got Realization at the age of 90. Even if someone 99 percent spiritually prepared dies, he has to take a body again for the remaining one percent preparedness. In such cases, Realization is achieved either in childhood or after 60 years of age.

In Sufism, all such points like grades, types and sects of walis, the range of work and heritage and other subtle details on the Path have been clearly and specifically mentioned. They have classified even the Perfect Ones according to their duties towards the world. Kamil is the Perfect One; Akmal the most Perfect One; Mukammil the Supremely Perfect One; and Saheb-e-Zaman (Avatar) is beyond Mukammil. As for Nabis (Prophets) or Sadgurus or Qutubs, to call them perfect would be childish. It is clear that perfection implies no imperfection. But it is said that in a Qutub there is "infinite perfection and infinite imperfection" simultaneously.









(A Saint of Peshan)

Coming out of the room, Baba went and sat under a tree. Meanwhile, a woman devotee of Swami Shivananda, named Satchitananda Mata of Ceylon, arrived at Sakori. In the name of Swami Shivananda, she was conducting the Divine Life Society in the area, and had come to Sakori seeking a personal interview with Baba. Accompanied by Eruch, Baba took Mata to a secluded spot and gave her a private interview for a few minutes.






(A Saint)

A yogi named Satya Saibaba was becoming famous in south India, as he would materialize ash in his palm, jewels and other items for his devotees. In letter dated March 2nd, 1963, a devotee had written describing Satya’s powers. In response, Eruch Joked, “To keep such a one as him among the mandali would be of great help in all respects!”

Baba commented, “These are the powers of a tantric.”

On another occasion, Ivy Duce wrote inquiring if Satya Sai Baba was on fourth plane and perhaps misusing his occult powers. Baba replied that he was a tantric (magician) and using tantric powers of his so-called “miracles,” which were magical tricks






Urdu Poet

Seemab Akbarabadi born to Aashiq Hussain Siddiqu (father) on 5 June 1882 and He died 31 January 1951; He was an acclaimed Urdu poet from India.  Seemab Akbarabadi, a descendant of Abu Bakr as-Siddiq, the first Caliph of Islam, was born in Imliwale makaan of Kakoo Gali, Nai Mandi, Agra, as the eldest son of Mohammad Hussain Siddiqui, who was himself a Urdu poet, author of several books, a disciple of Hakim Amiruddin Attaar Akbarabadi, and an employee of the Times of India Press, Ajmer. Seemab had said that his forefather had migrated from Bukhara sometime during the reign of the Mughal Emperor Jahangir and made Agra his home, however, according to Mohan Lal his great-grandfather had migrated from Bukhara during Aurangzeb's reign. Seemab learnt PersianArabic and logic from Jamaluddin Sarhadi and Maulavi Rashid Ahmed Gangohi. The death of his father in 1897 forced Seemab to give up his studies and seek a livelihood first in Agra and then in Kanpur before joining the railways service at Ajmer, from which he resigned in 1922 and returned to Agra. In 1923 he founded the publishing imprint, Qasr-ul-adab. He had four sons and two daughters and the youngest son, Mazhar Siddiqui, continued his work in Karachi and published many of his father's manuscripts. He belonged to the Daagh School. He hailed from Agra where his family had lived for nearly three hundred years.

Seemab began ghazal writing in 1892 and in 1898 became a disciple of Nawab Mirza Khan Daagh Dehlawi (1831–1905) to whom he was personally introduced by Munshi Nazar Hussain Sakhaa Dehlawi at the Kanpur Railway Station.[4] After founding "Qasr-ul-adab" in 1923 with Saghar Nizami as its editor, he started publishing the Monthly "Paimana". In 1929, he started the Weekly "Taj" and in 1930 the Monthly Shair. The publication of "Paimana" ceased in 1932 when Saghar Nizami separated from Seemab and moved to MeerutShair continued to be published long after Seemab’s death, managed and edited (since 1935) by his son, Aijaz Siddiqi, and "Wahi-e-manzoom" published by his son Mazhar Siddiqui from Karachi was graced with a Hijra Award on 27 Ramzan by the President of Pakistan, General Zia-Ul-Haq.

Seemab never enjoyed a comfortable financial position, yet he always appeared immaculately dressed in a neat sherwani and white wide payjama with a Turkish topi covering his head. He did not have a beard. Seemab wrote in all literary formats and on various social and political topics. In 1948, he went to Lahore and then to Karachi in an unsuccessful search for a publisher for his monumental work, "Wahi-e-Manzoom", an Urdu translation in verse form of the Quran. Seemab did not return to Agra. In 1949 he suffered a massive paralytic stroke from which he never recovered and he died on 31 January 1951. His translation of the Qur'an was published thirty years later

Beginning with the publication of his first collection of poems," Naistaan" in 1923, Akbarabadi published seventy-five books throughout his life. These included twenty-two books of poetry, not including "Loh-e-mahfooz" (1979), "Wahi-e-manzoom" (1981) and "Saaz-e-hijaz" (1982), all published long after his death. He is best known for his ghazals particularly by those sung by Kundan Lal Saigal. He also wrote short stories, novels, dramas, biographies and critical appraisals and was acknowledged as a master of UrduPersian and Arabic language and grammar.

In 1958 sahwas, someone was singing a ghazal of Seemab. The ghazal followed “Mujhe gale laga ke ba chorna, meri zindagi ka sawal hai.” (Don’t leave after embracing me; it is a question of my life and death). Baba stopped the singing of a ghazal written in Urdu by the deceased poet Seemab. Apparently, so touched was Baba by Seemab's composition that he was quiet for a moment and then declared before the stunned audience, "I gave mukti (liberation) to Seemab just now." (Lord Meher-p-4268-1958)

In 1963, sahwas after Madhusudan sang a ghazal by the Urdu poet Seemab. Baba interpreted it as follows: "Seemab writes that when he met a Perfect Master, he gained everything that had to be gained. When he found the Master's footprints, he possessed everything worth possessing. He had met One who knew Himself, the path, everyone and everything. He said he had undoubtedly met God in human form."






Gulmai and a few others gradually recognized Merwan’s (Meher Baba) attainment, most in the Zoroastrian community scoffed at the notion that this young Irani had become a prophet. They included Merwan’s younger brother, Jal, seventeen, who likewise did not believe in his brother’s advancement and dismissed Merog (Baba’s nick name) as being insane. Jal knew a Hindu guru outside of Poona named Siddhartha Swami of Hubli village (reported to be a Sadguru), whom he would occasionally visit. But Jal would ridicule those who believed his brother should be given such spiritual respect.





(Professor turned Swami)

A professor in a Delhi college, He touched My heart. When he saw Me, he said he would do what I told him. Then he met with Baba lovers and told them that I had made him My Chargeman! In My name, he collected Rs.500 from one lover and Rs.2, 000 from another. These two men had not yet had My darshan. One of them even wrote to Adi, requesting darshan and explained to him what had happened to show his love for Me!

The main thing is to gain love and give love. Everything gets merged in love. As the members of one family are close to each other in love, you, too, come close to one another like one family. Love one another and then tell others to love one another. Even if the whole world goes against you, do not become distressed. The world does not know what you do. Don't be exasperated with it. Never become dismayed. It appears there are only a few (lovers) here, but if you follow me properly you will change the whole world.

If anyone slaps you, take his hand lovingly and tell him, "Love Baba!" But no one loves Baba like this, not even Me!




57-SWAMI -2

(Did not obey the orders of Baba)

Another episode likewise illustrates how seriously Baba wished his orders enforced that year. One day a swami came for darshan. Aloba, Nana and Eruch prevailed upon him to give up the idea of meeting Baba and leave, but he would not budge. In fact, he demanded, "So long as I do not have Meher Baba's darshan, I will not leave!"

Eruch tried to explain to him at length, but the swami was obstinate. It was time for Baba to go to the hall, so after allowing him to meditate there for some time, Eruch, Aloba and Nana had to bodily lift the swami up and carry him outside the gate and lock him out.





The secretary sought Baba's permission to say a few words, and on receiving it stated: "The people of Swarg Ashram, where Baba stayed in 1942, were responsible for spreading the false rumour, and particularly a Swami Abhyan Ananda, an unpleasant character who has spread similar obnoxious gossip about Swami Shivananda."

He added, "I had taken your darshan in Madras at Sampath Aiyangar's place, and from that day on I have been taking you as my Master and myself as your disciple. According to the message you had given on that occasion in Madras, I am serving this ashram. Swamiji (Shivananda) has great respect and love for you and it is our good fortune that you have taken the trouble to come here."

But, in fact, contrary to what the secretary claimed, the rumor had not been started by Abhyan Ananda, but by Swami Shivananda himself! It so happened that before Baba set out in the New Life; Mauni Bua had come for Baba's darshan in Meherabad. Baba had inquired whether he would follow His orders, and he had agreed. But when Baba ordered him to eat mutton and drink wine, he was shocked. So Baba asked him, instead, to proceed to Rishikesh, and he did so willingly.






A young swami from Bengal

Among the visitors on the afternoon of the 30th was Bhabananda, a young swami from Bengal dressed in an orange robe. He came with another young swami clad similarly, who had already met Baba. The following conversation ensued between Baba and the swami:

Bhabananda declared, "In searching for God, I have renounced all — my father, mother, family and everything! I have gone around to many places in India, even to Tibet, and am just returning from Rameshwaram.  I came to know about you in Bangalore, and although many others tried to discourage me from paying you a visit, I felt an inner urge and was determined to see you at all costs. I am so happy to have the privilege of your darshan today."

Baba, too, expressed His pleasure at seeing him and complimented him, saying that he was a rare type of seeker. But Baba then cautioned him, "It is very easy to give up father, mother and family, but very difficult to realize God."

"I am prepared to give my life for God-realization," replied Bhabananda.

Baba said, "Even dying is easy. This longing of yours is very good and highly appreciable. I want men of your caliber who have no other thought or desire but to realize God, for that is the only real thing in life."

The swami felt very happy at these encouraging words and said again, "I am ready for anything!"

Baba warned, "I will test you, it won't be easy. Just think it over and let Me know later."

"I have nothing to think over," the young swami said. "I have thought so much about it that there is now nothing more to consider."

Smiling, Baba gestured, "Then you are My man!"

Bhabananda felt happy, closed his eyes and exhaled a deep sigh of relief at Baba's recognition of his sincerity. "I would still like you to think it over quietly," Baba stated, "for I know of others who, in their momentary enthusiasm, have said similar things, but failed the moment they were put to the test."

I have washed my hands of everything," Bhabananda replied.

"Shabash (Bravo)!" Baba said. "I am glad. Then I will guide and help you in your cherished goal. Now listen carefully. As a preliminary step, I want you to go to Rameshwaram on foot. Eat only once a day and beg for your food. Touch no money. Touch no woman. If you happen to come around any (woman, think of her) as your mother.

"Take darshan of 100 people in Rameshwaram and be back here by the first of February."

The moment Bhabananda heard Baba say not to touch money; he took out his coin purse and threw it on the ground in compliance with Baba's injunction. His friend, the other swami, whispered to him, "To go to Rameshwaram and return in a month is practically impossible." But Bhabananda did not pay attention to him and remained firm in his determination.

Baba remarked to the second swami gently, "That is his lookout. Why are you worrying? He isn't. He says he is prepared for anything, and is determined even to die for God!"

Baba then cast a significant glance at Bhabananda, as if to ask what he had to say. But the young swami said nothing and rose to leave with Baba's permission and blessings. Baba let him go, while the other swami followed.

The mandali in the room watched all this with silent admiration at Bhabananda's determination and longing. Both swamis had just walked out the door, when Baba ordered one of the mandali to call Bhabananda back. He returned alone and stood before Baba. Baba smiled at him, then stated: "I am very happy you stood my test and did not hesitate or question, nor ask for any excuse to get out of the difficult situation, even with your injured foot. (He was limping because of a boil on one foot.) If you keep up your longing for God and the same spirit to stand all tests, you will surely realize Him. He is there, in you and always with you."

Bhabananda replied, "Ramana Maharshi and other saints whom I have met also said so. But up to now I have no experience of these words."

Baba explained, "Ramana Maharshi was right. Ramakrishna also said the same. Vedanta says it. But it is a matter of experience. I want you to realize it. That is why I take interest in you and instruct you to do certain things

I want you to follow the instructions I have already given — go to Rameshwaram, not by foot, but by train."

The swami started to say something but hesitated. Baba asked him to speak up. The swami said, "I do not have sufficient money for the fare."

Baba ordered that a few rupees be given to him in addition to what money he had thrown down. He directed him not to worry, but just to accept what he had said and act accordingly, with faith and determination and without the slightest hesitation. "Take this money. Use it for your train fare. All other instructions are the same as already given. Go to Rameshwaram and come back here by the date I told you."

"But Master, I just came from Rameshwaram," the swami said.

"It will now be a new Rameshwaram for you," Baba explained. "There will be many who will try to discourage and dissuade you from this, saying, 'What are you doing? Why are you wasting your time? Where are you going?' and so on. But just listen to it with one ear and let it out the other. Bless them all and go on your own way. Persevere and fear not. I will always be with you. You will feel My presence and help."

Bhabananda, giving a reverential bow and uttering, "Om," left the room and began his pilgrimage.







Saint from Rishikesh

Avatar Meher Baba gave darshan to public in December 1952. In 1968 the Ram Lila Grounds where people had so far witnessed Ram Lila during Dussehra Festival, depicted at length Meher Lila from 1stt to 3rd December. In a beautifully festooned Pandal illuminated with multicolored electric lights, was visible the Life-sized portraits of Avatar Meher Baba on a beautifully furnished stage. Inaugural address was delivered by Shri K. K. Shah, Minister of Information and broadcasting on 1st December, after he garlanded Baba’s portrait.

Surprisingly, saffron clad Swami Bhisham Ji Maharaj from Rishikesh Paid tributes to Avatar Meher Baba quoting at length from Gita and other holy books to prove that Avatar Meher Baba had come as manifestation of God.



Founder Brahmanand Inter College Rath

In 1954, afternoon, Baba gave darshan to a group of college students at the Brahmanand Inter College. He stated: "I feel very happy to be among you all, and especially to meet Swamiji (Swami Brahmanand, the founder of the college). Swamiji has done so much and is doing so much for you because even this is an aspect of divine love. I give you all my love and blessings."

Swami Brahmanand was asked by Baba to join him on the dais, but he preferred to sit on the ground. Shortly afterwards, Baba too left the dais and sat on the steps of the verandah. Brahmanand requested that Baba have tea, but Baba stated, "Seeing you all here, my heart has become full; and when the heart is full, what is the need for tea?" However, later, at the repeated request of the principal, Baba and the mandali had tea and refreshments. The principal introduced one of the college masters (teachers) to Baba who punned, "I too am connected with masters, as I myself am one."







On 13 April 1966, Swami Laxmidas, a sincere seeker in his forties from Rishikesh, arrived at Guruprasad. Baba made an exception and granted him a five-minute audience. Baba seemed very happy to see him, and Baba embraced him twice. The swami had read Baba's literature in Hindi, and was in contact with Keshav Nigam.







Born : 5th February 1884 - Banaripara, East Bengal, India (nowadays Bangladesh)

Died : 21st June 1940

A monk from India named Swami Paramananda, 47, arrived to meet Baba, accompanied by his niece and three of his students. Paramananda had come to America in 1906 as the youngest disciple of Swami Vivekananda and three years later founded the Vedanta Center in Boston.

During the interview, Paramananda invited Baba to visit the Ananda Ashram in Southern California, a retreat he had established as an extension of the Boston Vedanta Center in 1923 on 120 acres of land. Baba replied, "It is not possible on this trip. When I visit America again after six months, maybe I can." The niece also requested that Baba come to California, promising to prepare Indian food for him. Baba smiled, gesturing, "After six months."

Paramananda had brought a bottle of honey for the Master and after he presented it to him, Baba dictated, "There is nothing but for one, infinite Existence, and I am one with it. I continuously enjoy eternal bliss and see myself in everything and in everyone.

"Mere intellectual conviction is not enough. Reality is a matter of illumination, inner sight and experience. All this is within you; but for that, 'death' is necessary — to become dead to maya in order to be born in Reality."

After hearing this, Paramananda put the several books which he had written about spiritual knowledge on a nearby table. The monk had intended to present them to Baba but realized the foolishness of his idea. He said, "Even though I have philosophy and may be able to explain things to others, all these [books] are worthless pieces of paper unless Infinity is experienced." Humbly he said, "This I have not attained. I require a Sadguru like you, Baba, and your grace. I bow before you. Push me forward, Baba!"

Paramananda then prostrated himself before Baba, who placed his hand on the man's head, blessing him. The monk then turned to his students and said, "One can never attain spiritual perfection without a Guru. Meher Baba, being a Perfect Master, finds the content of these books playthings. What we discuss with the intellect, this bliss Baba is constantly experiencing." Paramananda was an accepted spiritual leader of several hundred American Vedantists. By declaring this, his followers understood the spiritual status of Meher Baba.






(Yogi from Dehradun)

In Dehra Dun, a seeker from Uttar Pradesh called Swami Paramananda unexpectedly arrived, requesting an interview with Baba. Formerly, he had been a professor of English, but he had left his position to pursue a life dedicated to finding God. Baba allowed him to come inside and Paramananda bowed down to him.

Baba inquired, "How did you happen to come here?"

Paramananda replied, "I heard of you during a visit in Uttar Kashi and felt drawn to meet you. I have resolved to give up all worldly attachments and lead a life under your spiritual guidance."

"There are many gurus and teachers here and in Rishikesh," Baba pointed out. "What made you come to me?"

"I feel that you are the One who can lead me to the Goal," he replied.

"Many come to me seeking material gains, relief from physical suffering or for a suitable wife or husband. I am happy that you have come solely for spiritual guidance."

Baba continued, "You want to stay with me, but that is not easy — it requires great daring. And above all, those who stay with me have to obey me implicitly."

The swami replied, "I am ready to obey you."

Baba instructed him to sit outside the room for fifteen minutes to reconsider. Paramananda did so, and when he returned he said, "My decision to obey you remains unchanged."

Baba looked very serious and spelled out, "Remember one thing carefully. It is easier to sit naked on a snowbound peak of the Himalayas doing meditation, japa and tapa [repetition of God's name and penance] than to live with me and obey me implicitly!"

Baba then stated, "Listen attentively. There are three orders that I want you to follow: For the present go back and stay wherever you want to, but without fail come to see me after exactly one month. During this month, read my books and messages, and do not touch any woman.

"Will you do it?"

Paramananda said yes. "One more thing," Baba added. "When you come back after a month, come alone; do not bring anyone else with you."

Paramananda gladly agreed and left. How well Paramananda obeyed these three seemingly simple orders will be seen.

During this period, Babadas asked for a few days' leave to return to Nagpur, and Baba granted him permission.

He left on 28 March 1953 — sadly never to return. His head was shaved and his beard clipped, because Baba wanted him no longer to pose as a saint.

That day, referring to the humiliation Baba had to face, he stated:

This humiliation has to come. I will be beaten, slapped and kicked, and so will the mandali. I will later die as the result of injuries received. Then two things will happen: defeat and hesitation. The hearts of those who love me will waver, but when I break my silence everything will change. God will do as He has ordained. I feel 100 percent sure of it today. God's work, God will do.



                                 Yogi from Tiruppur    

In 1948, Baba and the mandali took a bus to Tiruppur, where Baba wished to contact Prasananad Swami Guru. When they arrived, they started looking for the Swami's house and happened to ask an elderly Brahmin, who turned out to be somewhat unbalanced. He excitedly said that he would personally guide them and jumped into their already overcrowded tonga.

Prasananad was a good yogi, 50 years old, and had a wife and children. When they arrived, they were informed that Prasananad was fasting on water and had taken a vow of silence for 40 days. He had rigged up a sort of cell in one of the rooms of his house where he was currently sitting, while one of his followers kept guard to see that he was not disturbed.

When the men began talking with one of Prasananand's devotees about approaching him for contact, the madcap Brahmin slipped into the Swami's room and began frantically scribbling notes on scraps of paper and pushing them into Prasananand's cell. The notes read: "Please allow this stranger to contact you."






(Saint from Mount Abu did not get Baba)

Once Swami Puranand Maharaj of Mount Abu, told to Panchal ji (An ardent Baba Lover from Bombay) that Meher Baba came to him when he was mediating in the morning between 3a.m and 5 a.m. (Baba apparently chooses that time to give instructions to His agents). Swamiji was scheduled to go to Udaipur. But he was ordered to go to Amraoti, since Gadge Maharaj had dropped his body. He never met Baba, although he came to Ahmednagar. He had a Parsee devotee, but the devotee said things against Meher Baba and did not take him to meet Baba. Swamiji returned to Mount Abu without Baba’s darshan. He said Panchal was more fortunate as Panchal also worked for Him.






(Saint from Rishikesh)

In order to contact Swami Ram Krishna. Baba reached the area near the flow of the Sheshdhara River, called Sheshdhara. Baba was anxious to contact him. The road to the Swami Ram Krishna's ashram was very rough and steep, and they reached the remote place with much difficulty. But the gate, which was closed, had a sign hanging on it which read: "The Swami will not give darshan to anyone until March 10th." Usually there was a daily religious discourse when the Swami would give darshan, but for some reason it had been suspended until the 10th.

An ashram inmate was working on one side of the ashram and Eruch beckoned to him and requested that he ask Ram Krishna for darshan. He flatly refused to grant the request. Despite Eruch's persuasive attempts, he was not even willing to inform the Swami that people were standing outside his gate for his darshan. Finally, Eruch beseeched him to at least send one of the Swami's close disciples. He reluctantly shuffled off and sent one man, who also uncivilly dismissed their request. Eruch pleaded with him, "Please inform Ram Krishna that we have come for his darshan from a great distance. If he refuses, then we will go away."

"We are not permitted to carry any message to him," said the spokesman.

"All right," said Eruch, "don't convey the news to him. But allow one of us to take his darshan from a distance if he appears at the window."

"I have been telling you that we are not permitted anything of the sort," the man said tersely. "Still you keep harping on the same thing!"

"Please show us a way and help us," Eruch pleaded.

"There is no recourse. If you want darshan, come back on the 10th."

"We have other important work and are unable to return. Be kind to us," Eruch pleaded.

"He who is eager for darshan has no other important work. It is all a pretext!" replied the man.

Eruch did his utmost to prevail upon him, but did not succeed. Baba was smiling as he surveyed the exchange, and indicated to Kishan Singh, "This is called obedience! You people any day, any time, come for my darshan against my wish! This is a good lesson for you to take to heart."

God Himself had gone to the Swami for darshan, but was turned away. Enduring hardships, stress and strain, Meher Baba had gone out of His way to cover the distance on the narrow rocky road for the darshan of one who was in seclusion remembering God day and night. But his gate remained closed and no amount of entreaties or prayers could open it. What could the God-Man do? He had to leave without contact, but there was a secret exchange.






Editor Divya Vani (Kakinada)

Meher Baba approved the opening of New Centre at Vijayawada, called Meher Vihar by Swami Satya Prakash Udaseen.

In response to a request from Swami Satya Prakash for a message for Silence Day for his magazine Divya Vani, Baba sent him a telegram on 5 th July: “My silence and breaking of My silence at appointed time will make silent those who talk of everything but God.”






(Saint from Rishikesh)

Meher Baba met Swami Shivananda in his ashram on 3rd March 1953. At Rishikesh

Reaching Rishikesh at 3:30 P.M., they went to Shanti Koti on the Kogal Ghat, where they were to stay. Baba dispatched Eruch and Kishan Singh to Shivananda's ashram to make the appointment for that evening at 5:30, but when they arrived they learned that Shivananda was indisposed. Still, the meeting was arranged. However, Shivananda's secretary (who had had Baba's darshan several years before) insisted that Baba meet the ashram inmates first. Baba wanted to see Shivananda directly, but was told this could not be agreed to, since such a great personage as Meher Baba must be properly welcomed.

Baba arrived at Shivananda's ashram at exactly 5:30 P.M., where he was received with great reverence. Baba had informed those in charge of the ashram that no ceremony should be performed; but according to their custom, it was done anyway. The secretary saluted Baba by bending down and touching his feet, and Baba returned the greeting in the same way. Touching Baba's feet was prohibited, as Eruch had clearly and emphatically pointed out beforehand, but Baba's instructions seemed to be observed more in breach than in compliance that day.

The secretary led Baba to a hall where bhajan singing was in progress. He garlanded Baba and his Jai reverberated throughout the building. Baba was made to sit on a chair, but he immediately left it and sat on the floor.

He then indicated to Eruch that he should read out this statement (dictated in Dehra Dun on the 23rd and later issued in the form of a circular):

We should once and for all understand that no amount of learning, reading, and teaching, reasoning and preaching can give us liberation (mukti). Vedantic expressions, Sufi talks, mystical words and philosophical statements take us nowhere spiritually. Religious conferences, spiritual societies and the so-called universal brotherhood are apt to bind the soul, rather than free it.

Only when we transcend intellect and enter the domain of love can we aspire for liberation. When love for God reaches its zenith, we lose ourselves in the Beloved God and attain Eternal Liberation. Liberated ones are ever free from all illusory attachments. Good and bad, virtue and vice, cannot pollute the Ocean of Divine Truth.

Perfection does not merely mean escaping from the mayavic law. Man becoming God is perfection. But when man, after consciously becoming God, returns to gross consciousness as man, he has achieved the Supreme Perfection. Such a Perfect One is not only God, but lives the life of God as man. He is in maya and simultaneously beyond it. He is amidst the law of karma but not bound by it. Whatever his actions, they are non-actions, for the actions which bind ordinary man are not only non-binding when performed by a Perfect One, but are channels for his universal spiritual work of liberating mankind from the ignorance of maya. The Perfect Ones are free from Freedom itself, and so are free even from the non-actions that they perform for their Universal work.

To those who love Me and naturally wish to know about My activities I can only say that, as far as My inner life and internal activities are concerned, only God and those who are one with God can know and understand. As far as My external activities are concerned regarding My work with the God-intoxicated (masts), saints, sadhus and the poor, of contacting them, working with them, serving them and bowing down to them in wholehearted devotion, they have all been recorded by a disciple of Mine in The Wayfarers.

I enjoy games, chiefly cricket, playing marbles, flying kites and also listening to music, which I have on rare occasions enjoyed. From time immemorial to this day, I have been playing with the mayavic universe, and this enjoyment of playing still persists.

Although the rumour concerning me and my devotees regarding consumption of liquor at Swarg Ashram is absolutely false, it is a fact that once in a great while I give wine to my lovers and make them understand that it is not this wine of grapes, but the true wine of love-giving Divine Intoxication that helps toward union with God.

I allow vegetarians to follow their diet and non-vegetarians to eat meat, fish, eggs, et cetera. I do not interfere with any religion and permit all to follow their own creeds unhindered. When faced with love for God, these external ceremonials have no value. Love for God automatically and naturally results in self-denial, mental control and ego annihilation, irrespective of the lover following or renouncing these external adoptions.

I sometimes see motion pictures (mostly humorous ones), and enjoy My real state of being the Eternal Producer of the vast, ever-changing, never-ending film called the universe. I also find relaxation in listening to humorous stories, all the time being aware of the humor that lies in the aspect of the soul, which is the source of infinite power and glory being made to feel so helpless in its human bondage of ignorance, in its various forms of duality.

Once in a while, I give darshan and prasad of love to the people, each person benefiting according to his or her receptivity. I give updesh (advice) in the form of instructions to those who have surrendered to Perfect Masters, and I give help in the form of general advice to a few who long for the Truth. All this, of course, is effective in accordance with the worthiness of the recipient.

Perfect Ones can impart divine knowledge, bestow divine love and shower the grace of God-union by a mere glance, touch, or a single divine thought.

I feel very happy, and give My love and blessings to all. If My gesture of love is understood even by one among you all, My coming here today will have served its purpose.

Baba then saluted the ashram inmates and stated, "There is now no need for you to salute Me, as I am in you as well as in everyone, and I salute Myself in you."

The secretary sought Baba's permission to say a few words, and on receiving it stated: "The people of Swarg Ashram, where Baba stayed in 1942, were responsible for spreading the false rumour, and particularly a Swami Abhyan Ananda, an unpleasant character who has spread similar obnoxious gossip about Swami Shivananda."

He added, "I had taken your darshan in Madras at Sampath Aiyangar's place, and from that day on I have been taking you as my Master and myself as your disciple. According to the message you had given on that occasion in Madras, I am serving this ashram. Swamiji (Shivananda) has great respect and love for you and it is our good fortune that you have taken the trouble to come here."

But, in fact, contrary to what the secretary claimed, the rumor had not been started by Abhyan Ananda, but by Swami Shivananda It so happened that before Baba set out in the New Life, Mauni Bua had come for Baba's darshan in Meherabad. Baba had inquired if he would follow His orders, and he had agreed. But when Baba ordered him to eat mutton and drink wine, he was shocked. So Baba asked him, instead, to proceed to Rishikesh, and he did so willingly.

In the New Life, Baba was to go to Manjri Mafi from Benares, and was to contact many sadhus in Rishikesh. But for His own reasons, Baba did not wish to see Mauni Bua, and so Bal Natu was asked to go to Rishikesh and tell Mauni Bua to leave the area. Bal did so accordingly, informing Mauni Bua of Baba's wish.

Then Bal Natu saw Swami Shivananda, from whom he came to know about damage in transit to a parcel containing liquor bottles in 1942 and, coincidentally, Baba's supposed hurried departure from the place. Bal's faith in Baba remained unshaken and Shivananda could only attribute such faith and devotion to "black magic on Baba's part which had mesmerized" Bal. This false rumor spread in the whole of Rishikesh. In the land of the ancient rishis, such was the treatment given to the Avatar!

Bal Natu narrated the event to the ashram inmates in Baba's presence, and after he had finished Baba remarked to the secretary: "Up to now I have not come across a single true disciple in the whole world. Had I found one, he would have understood My divinity. In the whole world I am the only real disciple and all are My Masters. All My gurus are sitting here, even though I am the Ancient One."

He then addressed the ashram inmates: "I advise you to hold fast to Shivananda and carry out his instructions 100 percent. You have accepted him as your Master and so you should stick to him wholeheartedly."

Baba added, "If we want to know God as He is, we must be as honest as He is. The least hypocrisy creeping into our hearts keeps Him away. So let us be honest. I give you all My blessings and My love."

Standing up, Baba motioned to the secretary to take him to Shivananda. Baba entered Shivananda's room with Eruch and Bal Natu. Shivananda was suffering from lumbago and could not rise from his bed. As asked by Baba, Eruch explained to him everything that had been said before the ashramites. Eruch then read this message from Baba: "Whether you have personally and directly or indirectly spread the false rumour, or whether others have done so in your name, I bow down to you with My love for your having been an instrument of help in My Universal spiritual work."

Baba laid His head on the Shivananda's feet and then, sitting down on his bed, began pressing his legs. Baba gestured to Eruch to repeat the message delivered in the hall, and it was read out again. Baba assured Shivananda, "Don't worry about anything."

With folded hands, Shivananda replied, "When I came to Rishikesh, people, including the sadhus of this place, began to spread nasty stories about me, too. Let us be unmindful of such groundless rumours."

Baba asked Shivananda if he recognized Bal Natu, with whom he had talked one night in 1949 and to whom he had repeated the rumour. Bal spoke about the meeting and Shivananda remembered the painful incident. Again with folded hands he told Baba, "Baba, I don't speak ill about anyone or anything — from an ant to an elephant — but I regret that my tongue slipped in making that remark."

Baba spelled out on the board in reply, "It was to happen and it happened; otherwise, I would not have sent you this message and would not have come to your ashram or offered My namaskars to all the inmates."

He added, "God is honesty personified, and therefore let us all be honest. Let there be a link of love between us."

On a previous occasion, Eruch and Pendu had presented to Shivananda Baba's message on honesty (first circulated in Eluru) and Shivananda told Baba, "I have read your message on honesty."

Baba repeated, "Let the link of love be maintained."

When Baba was about to leave the room, Shivananda recited a Sanskrit prayer in Baba's honour, the chorus of which his devotees repeated.

After it was over, Baba pointed to himself and dictated on the board, "I am the Ancient One."

Hearing this, Shivananda struggled to get up from his bed, but as he was unable to do so, he shouted loudly, "I bow down to the Ancient One!"

Baba reassured him, "Don't worry. It is because you are dear to me that I have come to you today." He again admonished the secretary and followers, "You should stick to Swami Shivananda with all your heart."

On His departure, the inmates of the ashram burst out, "Sadguru Meher Baba ki jai!"

It was a touching scene, depicting Meher Baba's divine authority, His divine love and conduct; and it also demonstrated the humility of Swami Shivananda. It was Baba's love for him that had brought him to his ashram and made Him massage his legs, kiss him, behave forgivingly toward him and at the same time make him imbibe the essence of truth and honesty.

On the verandah outside, refreshments were served and the secretary informed Baba that it was Shivananda's wish that Baba partake of them. Baba picked up some dried fruits and gave them to the secretary as His prasad. He then touched all the food on the table with instructions to distribute it among the ashram inmates. Baba then left.

Along the way Baba remarked to the mandali, "I am deeply touched with Shivananda's love, and wish him a complete recovery."

Baba sent Eruch again to Shivananda to inform him that his name would be omitted from the message about the false rumor that was to be printed and widely circulated. Eruch conveyed this to the ashram the next day. While Baba stayed in Rishikesh for his work of contacting masts and sadhus, He continually inquired about Shivananda's health. Some days later, Shivananda recovered from his condition — proof positive of Baba's love for him.





(Yogi  & Poet)

(Saint & disciple from Chennai)

In south of India, Kavi Yogi Maharishi (great divine visionary, wise poet), Dr. Shuddhanand Bharati wrote several hundred works in English, French, Tamil, Hindi, Telugu and Sanskrit; five thousand songs, and fifteen hundred poems in French. The magnum opus of the man conscious of the presence of God in him, Bharata Shakti, (in 50,000 verses) described his ideal: only One Humanity living in communion with only One God in a transformed world! Bharata Shakti is a monumental and unique work. The Yogi depicted the essence of all the religions, of all the prophets and saints, all the approaches of Yoga and all the cultures on an allegorical fabric. His commitment is summarized in his book celebrating his life, Pilgrim Soul.

The two poems mentioned in the opening express perfectly his ideal. His mantra, Aum Shuddha Shakti Aum. nourishes our souls and guides our steps towards the inner Joy Ananda. It means: The light of Grace and power of the pure supreme almighty bless us of peace, happiness and prosperity! The name of Sudhanand (pure bliss) was given to him by his friend Yogi Jnana Siddha (Hindu sage) in 1905. The title of Kavi Yogi Bharati was given a few years later by the Jagadguru of Sringeri, Sri Satchidananda Shiva Narasimbja Bharati Abhinava, Sivaswamimonasitic name (1887-1912). In 1954 Swami Shivananda gave him the title of Maharishi, a great visionary, which he really was. March 23, 1984, he received the Raja Rajan Award from the Tamil University at Thanjavur, University of the best literature for his opus magnum Tamil (major work) Bharata Shakti and the whole of his work, with the honorary title of Doctor Shuddhanand Bharati.

He was also the creator and founder of Sama Yoga (Sama Yoga is a fusion of all the old techniques of Yoga for a healthy and natural harmonization of the body and spirit). Dr. Shuddhanand Bharati had an ideal in his life, the vision of peaceful world, peaceful humanity and God

Yogi Shuddhanand Bharati witnessed a great event meeting Meher Baba First in 1915 at Shirdi Ashram of Sai Baba. Sai Baba, who had given him a candy, saying, "Your Beloved will possess you soon. Keep silent and centered on the self.”  Later he came for Baba's darshan.

Sadguru Upasni Maharaj had once told Shuddhanand, "The Beloved of your life will one day embrace you." Now, after meeting other spiritually illumined beings such as the saints Ramana Maharshi and Aurobindo, at last he faced Meher Baba, and immediately recognized him as "The Saint of saints, the Mahatma of Mahatmas, the goal of my long pilgrimage.

Baba met him very lovingly, and Shuddhanand Bharati bowed his head at Baba's feet. Baba gave him a message called, "Inner Humility Is Strength, Outer Humility Is Weakness."

Baba further remarked to Shuddhanand Bharati, “You will do My work because you are now My devotee, and you have the background of devotion and fame behind you. I am the Light of the Universe. Once when you get a glimpse of the Truth you will know Me, and you will have that glimpse.” Baba then handed Bharti the shawl Chari had given Him

Yogi Shuddhanand Bharti, a well known personality of South India who had a considerable following of his own, received Baba’s embrace.

On 25th February, 1958, Baba’s 64th birthday was celebrated at Meherabad after a period of 20 years. When Baba arrived in His car he was welcomed by Baba lovers from a distance of 3 furlongs from Meherabad and was garlanded profusely on reaching in His cabin. Baba washed His feet and this water was mixed with water from Godavari River and offered as Prasad to all lovers only to be applied on their forehead. Yogi Shuddhanand Bharati recited a birthday song in English.

Next, accompanied by musicians, Yogi Shuddhanand Bharati recited a birthday song in English that he had composed for Baba.

On 21st February 1963, at Meherazad, Baba sent a message to Yogi Shuddhanand Bharati, for incorporating in His book on Baba titled “Silent Splendour.”

On 6th February, 1967, Sudhanand Bharati wrote a book in Tamil “Meher Mahimai” (Glory of Meher) and Baba gave the Message “In this Age of Mess, My Message is: Hold fast to My Daaman and be 100% honest in every way, because God, besides being infinite power, knowledge and bliss is also infinite Honesty. So try being honest in everything and you will be able to love God as He is.

On 5th November, 1968, Yogi Sudhanand Bharati wanted Baba’s message for His book “Bharata Shakti” (The Power of India) and Adi Sr. was directed By Baba to send the following message, “I was Rama, I was Krishna, I was this One and I was that One and now I am Meher Baba. In this form of flesh and blood I am the same Ancient One, who alone is eternally worshipped and ignored, ever remembered and forgotten.”

Yogi Bharati invited Baba to accompany him to Switzerland, and Baba told him to write Him about it later and he would consider the request.

Baba was about to go back to his bungalow for lunch when Shuddhanand Bharati asked if he could sit in Baba's room and meditate for a while. Baba permitted him to sit in the room where he would converse with the mandali.

After his meditation, the yogi told Nilu, "Baba is a very great saint."

"Meher Baba is not a saint," Nilu corrected him. "He is above all saints!"

"What spiritual practices does Meher Baba do?" Bharati inquired.

"There is no need for him to do any sadhana."

"What do you mean?"

Nilu explained, "Meher Baba is the source of all knowledge. There is nothing for him to achieve or know, as all knowledge flows from him. Seekers do sadhana, not the One who is realized." Bharati was offered milk and fruit, and left at 2:15 P.M.







Saint from Rishikesh

Avatar Meher Baba gave darshan to public in December 1952. In 1968 the Ram Lila Grounds where people had so far witnessed Ram Lila during Dussehra Festival, depicted at length Meher Lila from 1st to 3rd December. In a beautifully festooned Pandal illuminated with multicolored electric lights, was visible the Life-sized portraits of Avatar Meher Baba on a beautifully furnished stage. Inaugural address was delivered by Shri K. K. Shah, Minister of Information and broadcasting on 1st December, after he garlanded Baba’s portrait.

Surprisingly, saffron clad Swami Vidynand Ji Maharaj from Rishikesh Paid tributes to Avatar Meher Baba quoting at length from Gita and other holy books to prove that Avatar Meher Baba had come as manifestation of God

On second day Swami Vidya told the audience that, “It is wrong to say that Avatar belongs to one country, one place,  one caste or one society. He is born in any place, any society, to rid humanity of all the distress and evils confronting mankind. So while Avatar is here why not remove all the shackles of Maya around your mind and body and attain the real freedoms.”





(Philosopher Saint)

Vivekanand was the chief intellectual disciple of Perfect Master Swami Ramkrishna Paramhans. He was convinced of master’s divinity only when Ramkrishna showed a glimpse of reality by putting His hand on Vivekananda’s head.

After emancipating himself from maya, a Sadguru has again to involve Himself in maya to release others. As Swami Vivekananda says, "He is the real guru who brings himself down to the level of his disciples." For example, suppose a pearl is lying hidden under a heap of filth. To take it out, one has to thrust his hands in it. Likewise, the Sadguru has to involve himself in the filth of illusion; but He is never soiled by it.

On 19th September 1626, Baba remarked, "A moment of one's life spent in the company of a Sadguru is more valuable than hundreds of years of tapa-japa (repeating God's name with beads). Or as Vivekananda said, 'To light a chillum (water pipe) for a Sadguru is better than millions of years of meditation."

Baba had advised Nusserwan to give up politics and remain with him, to which he agreed but so far had not done. Baba quoted this couplet by Vivekananda, "Maya, let go thy hold, / O sanyasi, be bold!" — Which meant that one should be courageous enough to take the step of breaking one's connections with the world? Despite Baba's repeated advice, Nusserwan never gave up politics and never joined the ashram, though he continued to stay in contact with the Master his entire life.

Swami Vivekananda can be said to have done the first "Spiritual spade work" in the West, when he established his American headquarters in New York City in 1895, just a year after Meher Baba was born. Vivekananda referred to New York as "The head, hand, and purse of the country." As one author put it: "The great, sophisticated, polyglot metropolis was indeed a wellspring of new ideas; it was creative and enterprising; it was the center of all the arts; it was rich, generous, and throbbing with vitality; everything was there."

On 23 April 1936, Baba mentioned Vivekananda again in reference to Deshmukh's recently released book, My Master and His Teaching. Baba said it would appeal to "those who have heart." Baba added, "Devotees of Krishna are interested in his life, but pundits are only interested in Vedanta and the Gita. The Gita and Vedanta are very good indeed, but they only touch the head, whereas the life of Krishna touches the heart. (Lord Meher-p-1720-1936)

Vivekananda's best work is My Master, though it is a slim volume. Why? Because it was written with love. Other of his works are more intellectual."

On 28 March 1936, Baba commented:

A thing in which I cannot put My "mind" has to be worked out by external means. As Vivekananda has said, "The true Teacher is he who comes down to the level of his student." I have to come down to the level of the external (gross) world, work, feel and suffer as you ordinary human beings do. For instance, in the case of Mani: I cannot apply my mind, so I work through all external means, feel and suffer as an ordinary being. Maya always works in opposition and her force is greatest where I cannot put my mind.

The habit of questioning and doubting in the end reacts on the questioner himself. Vivekananda used to always ask questions: "Why? Why this? Why that?" Ramakrishna loved him very much so he used to answer. But one day he got fed up and did not reply. Vivekananda asked again and again, but got no answer.

Then one night at midnight, Ramakrishna said, "Bring me food," and He named certain kinds of dishes. Vivekananda could not find the food in the house at that hour. Ramakrishna asked him, "Why? Why is it not available?" and Vivekananda said, "Because it's twelve o'clock at night! It's not the time for eating!" At that moment, Vivekananda got his answer. From that day, he never asked another question.






Swami Yogananda, who lived in the area near Ojai, visited the property in November 1946 and spent a few hours there. He remarked: “This place is a dream Oriental paradise. One does not even have to focus to hear the Om sound here.” Meher Baba’s lovers in California, Newyork, and also at Myrtle Beach, were eagerly awaiting the time when the Soundless Sound himself would visit their centers in America-as He had hinted He would be doing in near future.







(High-ranking Official turned Swami)

Topkhane introduced a swami to Baba who had once been a high-ranking member of the prestigious Indian Civil Service. The swami had adopted the path of selfless service, renouncing a distinguished career. Baba expressed His pleasure at meeting the swami and remarked to him:

It is good that you have renounced everything, but even after renouncing all, the I is there. And to gain Knowledge, this has to be totally uprooted. Even the greatest material self-sacrifice does not make this I disappear. The mind says, "I did this. I did that. I do good for others." When the mind dies, all desires vanish; but the mind lasts until the end. To achieve God-realization, this I must go once and for all.






(Women Saint)

A middle-aged woman saint named Tai Maharaj lived in Amraoti. She had a large following, and she invited Baba to her temple. Baba went on December 23rd, and in the presence of over five hundred of her followers, she received Baba with tears in her eyes. She declared to all present, "The Avatar has come to me!"

Throughout the half hour of darshan, Tai Maharaj remained seated near Baba's feet and would not leave Him. After the program, she requested Baba to enter the temple, which He did. A statue of Lord Krishna was profusely decorated inside, and Tai Maharaj gazed at it and then at Baba. Pointing to the statue, Baba motioned to her, "I am there!" On His return, Baba remarked, "I appreciate the spirit of Tai Maharaj. There are many saints but she is a real one who totally forgets herself. She is so simple and humble. As for Myself, I prefer vagabonds to hypocritical saints."



(Perfect Master & poet)

Baba elucidated that Nizamuddin Auliya, Bualishah Qalandar and Chishti of Ajmer were all Sufi Perfect Masters.  He mentioned that Chishti was even considered to be on the same level as Muhammad; however, he was not equal to the Prophet, but the Qutub-e-Irshad of his time — the head of the spiritual hierarchy. Chishti established Sufism in India, and his tomb-shrine in Ajmer is a greatly revered place of pilgrimage.

These Perfect Masters and other Muslim Qutubs always liked listening to ghazals, which have been preserved in the various Divans of Hafiz.

Now, for a Perfect Master to write poetry — what is it (for Him) when the whole world is in His hands? But as Tukaram, the Sadguru, explained, one's original nature persists even after Realization.





(A Saint from Nagpur)

Tukdoji Maharaj was a high saint from Nagpur Baba first met him in December 1937, and later in November 1944. He was high saint, revered for singing bhajans (devotional songs), son that whenever he sang thousands come to hear him. He was well known in central Province and Bombay.

At the time of contact Tukdoji was about thirty years old. And was a man of vast size. He has a rolling giant like that of one who is intoxicated. When he approached Baba on the occasion of large public darshan program in Nagpur in December 1937, One of Baba disciples exclaimed! ” Look Baba, a drunkard has come to see you”. Baba replied, “He had drunk the wine of love.”

On this occasion, Tukdoji Maharaj brought hundreds of his followers with him, and in front of all of them he bowed down before Baba, and then in his great voice sang devotional songs in Baba’s presence. During the disturbance of 1942, Tukdoji Maharaj was imprisoned until many influential people having made it clear that his great influence was spiritual and not political, procured his release. Tukdoji Maharaj was interviewed by an official in prison, and he asked to be allowed to stay in gaol, since he found it restful there.

The next contact with Tukdoji Maharaj was during the great Nagpur meeting of November 1944. Following account is extracted from a circular describing this meeting.

“The most important public function of the day as staged at Gorakshan Compound where Sri Baba gave darshan to a mammoth gathering of 30000 people. Another feature of the occasion of Bhajan by famous saint Tukdoji Maharaj, who received Sri Baba on arrival, and escorted Him to dais amidst shouts of “Sri Meher Baba Ki Jai”. After the Bhajan which ended at about midnight. Tukdoji Maharaj requested Sri Baba to step forward and bless the audience. The scene that was presented to the eyes, with Baba in His standing posture, His face aglow with divine lustre, hands outstretched in blessing was too sublime and transcendental for words to picturised adequately.

Tukdoji Maharaj had been told of Baba in 1948 by Babadas and Pankhraj. He had come to Ahmednagar to attend gatherings of his followers. Baba remarked to him, "I am in seclusion now and not giving darshan to anyone. When I go to Poona, I permit people to see me." Tukdoji Maharaj replied, "Darshan is of two kinds. One is to see physically, another is to see everywhere!"

Baba answered with a smile, "Only an exceptional one sees Me everywhere. I am infinite!"

In 1955, Tukdoji Maharaj had been invited to attend a conference on world religions and world peace. He narrated details of his experiences there. Baba then sent him outside with Adi and Bhau for a tour of the Meherazad premises.





Saint from Poona

In 1957, Dada T. L. Vaswani, aged seventy-eight, was a former college professor of English and history who had renounced all to serve humanity. He was called “Sadhu” and had established and was running the Saint Mira School in Poona, and was regarded by many to be a saint. There was a longstanding invitation from him to Baba to visit the school. Not to disappoint His “Beloved child,” as Baba would call him, Baba agreed to go and a date was fixed.

On 23rd March 1957, Meher Baba visited St. Mira School in Poona and was received by Dada T. L. Vaswani and gave darshan to the students and others in School Hall. There was a public darshan program outside where nearly 10000 people had His darshan and received prasad.

Baba cautioned the Meherazad mandali to be always with Him during the Poona program, and he kept repeating this warning for days prior to going. At 6:30 A.M. on March 23rd, Baba, accompanied by Eruch, Bhau, Kumar and Aloba left Meherazad for Poona in Meherjee’s car.

Joyous singing and shouts of “Jai Avatar Meher Baba!” accompanied Baba’s car as it slowly made its way through the crowd toward Saint Mira High School. The car was decorated with garlands, and in the vanguard of the parade a band was playing. Vaswani received Baba at the door of the school and embraced Him tightly. Tears rolled down his cheeks as he led Baba to a private room, where he sat with Him for a while. Baba comforted him and was then carried in a chair to the school’s Sanctuary Hall, where He was seated on the dais. Vaswani sat on his right and Irene Conybeare was given a chair opposite them with some other people.

After recitations from the Bhagavad Gita and kirtan singing by the students, Vaswani, deeply moved, paid tribute to Baba in his welcome remarks over the microphone. The following is a part of his talk:

Sisters and brothers, children of the One Divine Mother! I speak in the presence of one whom His disciples in different parts regard as the Ancient One …

For thirty years and more, He who is in our midst today has borne witness to the truth that there is something better than speech. That is silence. It is, to my mind, the truth of Truths. He has spoken to the world through silence. His witness to the “Kingdom of Silence” went into my heart many years ago. In this age of noise, He has taught the truth: Be silent!

I have been impressed, too, with another truth in the life of Beloved Baba. He is a lover of the simple life. He is simple, and therefore He rejoices in the company of the little ones. In His message … He said it did His heart good to come in contact with the little ones, the children of the Mira Schools.

There is a third thing too which I have noticed in regard to Meher Baba – the smile on His lips. A beautiful smile plays on His lips always. He has suffered as perhaps not many have. He has experienced pain as not many have. But there is always a beautiful smile playing on His lips.

His silence, His simplicity, and His smile – these are His three gifts to us. I bow down to him with love and humility in my heart.

On Baba’s behalf C. D. Deshmukh spoke eloquently for five minutes, emphasizing Baba’s Avatarhood and mission. The hall was full to capacity with Vaswani’s students and followers. Baba’s lovers had to stand outside by the gate.

The headmaster of the school, C. B. Advani, spoke a few words, and also the secretary, Sri Gangaram, after which Baba asked that this message from him be read out to the students:

The youth of today is the ruling force of tomorrow. All things have a small beginning; the seedling grows into a tree, the stream into a river and the child grows into a man to use or misuse the lessons he has absorbed in life as a youth. But even after he has grown into a man, he often remains a child in the spiritual sense of the word. The world is the kindergarten and school necessary for the spiritual lessons man must learn through countless lives of experiencing the opposites – such as pain and pleasure, joy and suffering, good and bad, wealth and poverty, et cetera.

All growth is gradual, and it is only through slow and gradual stages that man begins truly to grow up and discover his True Self and to relinquish the childish playthings of hate, greed and anger through selfless service and love. In the spiritual school also, there are many grades to be passed which few have the courage and determination to go through. Just as you need masters and instructors to guide you along the path of your studies, so there exist Perfect Masters who can guide you along the path of the spirit to the glorious destination of Godhood. Few have the good fortune to meet and follow such a spiritual Guide – when you do, you must earn His grace and be worthy of His love.

Do not balk at the discipline given by your parents and teachers. Discipline in small ways leads to the greater necessary discipline of self. Do not try to conquer others – conquer yourself and you will have conquered the world. The simplest way to do this is to love God. Begin to love God by loving your fellow-beings. Begin to see God by seeing Him in all beings and things. Give without thought of return. Serve without thought of reward. God is everywhere, in everything. Most of all, He is right within yourself. You do not exist for the world – the world exists for you.

There is an amusing illustration of this in the story of the ant. An ant was trying to cross a stream on a leaf. Midstream the leaf, tossed by the wind, overturned and the ant cried: “Help, help, the world is drowning!”

A frog close by said: “What rubbish. The world is not drowning; you mean you are drowning.”

“Well,” said the ant, “Once I drown the world might as well not exist for me. So for me it means not only that I am drowning but that the world is drowning too.”

In the same way, all existence is within you. God is to be found within yourself, and once you find Him you have found the only treasure worth finding. I give you My blessings that you love God and find Him.

After the welcoming ceremonies, Baba gave darshan and prasad to the women and students inside, and hundreds surged forward to take advantage of it. Goldney and Pukar locked hands to stem the tide of the crowd from overwhelming Baba with garlands and embraces.

Baba was then carried outside and sat on the veranda to give darshan and distribute prasad to His lovers and many others from Poona whose number now exceeded ten thousand. Elbows flew as some pressed forward. The situation became so serious that Baba’s safety was at stake. Physically, Baba was suffering terribly, but despite it, he had come to Poona to give darshan. The crowd continued to grow out of control and pandemonium eventually broke out.

A well-known singer who had been on Baba’s return flight from Australia had come with his party to sing before Baba. But his harmonium and other instruments got broken in the melee and total confusion reigned. The mandali surrounded Baba as the police appeared on the scene. Not knowing who they were, the police roughly manhandled the mandali and separated them from Baba. Kumar was forcibly removed and taken some distance away where he was made to sit down. He, whom Baba had made the Commander-in-Chief during the Andhra and Hamirpur programs, was now in the custody of the police. Bhau was shoved so violently that he was just saved from falling several feet away. Had Narayan Bundellu not caught him in time, he would have been severely injured.

On the one hand, the mandali were pleased that the police had come and now surrounded Baba, but on the other, they had Baba’s order to remain close to Him during the program. The police would not allow them to come near, and they had to stand helplessly at a distance. Only Eruch was allowed to stand by Baba’s side, conveying Baba’s words.

Although order was restored after some time, the crowd continued to be undisciplined despite the presence of the police, and nothing could be done to keep the people in line. The out-of-town lovers had been pushed back and had to stand in the hot sun near the gate. Amidst the throng, Bhau observed his wife, Rama, with their two children, Sheela and Mehernath, and her brother Dhiraj, moving near Baba. Bhau tried to approach Baba, but the police again did not permit it, and he was unable to meet his family. In spite of their being there for Baba’s darshan, Bhau had no chance of speaking with them, not even a minute. From a distance, Bhau could see that Baba asked his wife how the children were, and He made Sheela turn around and show him her burnt back. The skin had healed with hardly a trace of the accident’s scars. . .

Before leaving, Baba’s arti was sung and He remarked, “Today’s program gave Me much pleasure.”









(A Young Yogi from Ale)

Baba returned to Pimpalgaon on the 27th, and left for the village of Ale the next day with Baidul, Pendu, Kaka and Chanji at 7:00 A.M. Chhabu again drove, but this time they went in an old car due to the rough condition of the roads. In Ale, Baba contacted a short old yogi called Vasudev Swami, who resembled a crippled child. It was said that Vasudev never lay down to sleep, but would doze while seated, bending over a pillow. Baba brought this mast-like yogi back with him to Pimpalgaon, and worked with him for three days. He was sent back on 1 May with Baidul and Babadas in a public bus, in especially reserved seats. Vasudev had done certain spiritual or yogic practices which had led him to become God-mad. Despite that, Baba showed him the sweetest of affections and treated him like a lost, injured child.

Vasudev Swami of Ale, with whom Baba had worked before, was a tiny old yogi who had been crippled doing certain occult or yogic practices.






Baba was invited to Devargaon, fourteen miles from Amraoti, on the morning of Wednesday, 24 December 1952. There, he contacted a mast named Virbhan Maharaj. As Baba began massaging his legs, the mast said to him, "Why undergo so much trouble for me? You have to do great work for the world!"

Baba replied, "I am for those who love Me, and those who love Me are My gurus."

"You are the Master of the Universe," the mast said. "The village is blessed by your presence." Addressing the mandali, Virbhan Maharaj then quoted this shloka (verse) from the Bhagavad Gita: "When the flame of righteousness burns low, God descends as the Avatar."

Baba's presence overwhelmed Virbhan Maharaj, and he wept tears of love. "Meher Baba is the real Avatar," he stated. "I can see him in His Real Form. My birth has at last born fruit."





(Son of Inayat Khan)

Born : June 19, 1916

Died : June 17, 2004


On February 9th, Baba went to Meherabad to give darshan to the Arangaon villagers.


Phillipe Dupuis of Paris, France, had written to Baba for permission to come and see Him. Baba granted permission, and Dupuis arrived in Bombay on February 6th. On February 9th, he was brought by Adi directly to Meherabad, arriving at 9:00 A.M. Without obtaining Baba's permission, Dupuis had brought Vilayat Khan, the eldest son of the Sufi teacher Inayat Khan.


Baba saw both in His interview cabin. Adi, Eruch and Francis were present during the interview. Vilayat Khan kissed Baba's hand. Replying to Baba's inquiry, he said that he had come to India a month before Phillipe Dupuis. He planned to sit in meditation for a certain length of time near the shrine of Qutub Mu'inuddin Chishti in Ajmer. Vilayat said, "I have come to Baba prompted by my Murshid to meditate on you in your physical presence."


Meher Baba found Vilayat Khan of good heart, but his understanding was not deep, and he was not of the same spiritual status as his father (mental-conscious). Baba dictated the following six points for him to live by:


"Do not run away from your own lower self.


"Do not renounce the world; renounce your own lower self.


"Do not seek solitude anywhere but within your own self, because you are eternally all alone to your own Self.


"Silently cry out within your own self: 'Beloved One, reveal yourself to me as my own, real, infinite Self.'


"It is you who are obstructing yourself from finding your Self. So try to lose your lower self by continual remembrance of God, Who is your real Self.


"Do not become Master of disciples until you have mastered your own self."


In conclusion, Baba emphasized: "The only proper thing for a genuine seeker to do is to surrender completely to a Perfect Master. A life of obedience and surrenderance is the only solution when one is fortunate to have caught hold of the feet of a Perfect Master.


"Really speaking, love and devotion for Beloved God are all that are necessary on this path. Meditation is neither devotion nor love, but a mental pursuit in pinning down the object of one's thoughts before one's mind's eye."


Baba asked Vilayat, "Did you listen attentively to what I have told you?" Vilayat replied in the affirmative.

Baba then stated, "Because you have come all this distance to see me, I want you to do one very simple thing. Spare five minutes every night at twelve o'clock and meditate on Baba. Concentrate on my face."


Vilayat said, "This would annoy my Murshid."


Baba replied, "If your Murshid were a Perfect Master, he would never get annoyed. And if your Master were to be annoyed over this, he could never be a Murshid!


"When you say you were prompted by your Murshid to meditate on Me in my physical presence, it is absurd to say that the Murshid would be annoyed if his mureed were to spare five minutes every night to meditate on Me in My physical absence, particularly when I give such an instruction to one who has come all this distance to meditate on Me."


Baba ended by instructing Vilayat Khan, "Please yourself, but you should at least do one thing for me. You must read “God Speaks” from the first to the last page."


Vilayat Khan promised to do so. Baba then sent him out of the cabin. He kissed Baba's hand once again as he left the room. Adi gave him a copy of Eternal Song, an Urdu book of poems on Baba by Saib Asmi of Pakistan, and a copy of Life At Its Best.  He was also given a copy of God Speaks.


Baba then met privately with Phillipe Dupuis in His cabin. He warned Dupuis: "Don't get involved, financially or otherwise, in Vilayat Khan's affairs. You ought not to have brought him to see Me, for he is not yet ripe to absorb  My grace."


Dupuis said, "I brought him in all good faith, thinking that if Vilayat were to accept you, his whole group of Sufis in Europe and America (which was a large group) would then have the blessed fortune to be drawn to you, and thus come directly under your protecting arms."


Baba did not appear to be satisfied with this explanation and repeated his query, asking Dupuis again and again: "But why did you bring him?" With every repetition, Baba indicated much concern for Dupuis.


Baba asked him about his own plan to stay in India. Dupuis said, "I have no plans, but I do not want to return to Europe." Baba asked about his financial condition and was told Dupuis had no debts and could afford his passage to and fro.


Baba reminded Dupuis about his reply to the latest circular and assured him that his affirmation of love and obedience had made him happy. Dupuis reiterated his affirmation, and Baba embraced him with love.


Baba instructed, "You should return to Europe soon after leaving here and do not get involved in Vilayat Khan's affairs."


Dupuis told Baba that he was bound by the promise to accompany Vilayat Khan to Ajmer and stay with him there as an escort or a sort of protection for him.


In response, Baba stressed, "It is futile to go to Ajmer. I warn you to beware of further entanglements. You should realize that it is far more important for you to accept and hold fast to any instructions given to you by Me than to give a second thought to what you had promised to any man."


Baba further explained, "It is childish, when mankind has My living presence, to go to shrines, to sit in meditation in shrines and to visit saints. It is of paramount importance for you to realize the value of my advice to you, rather than to assess the worth of your promise to someone."


Baba assured Dupuis, "Although I have come to Meherabad for three hours today exclusively for the villagers, I have spent a considerable time with you because I love you very much."


Baba called for Vilayat Khan and, as he entered, he heard Baba, through Eruch, instruct Phillipe Dupuis the following five points:


"Phillipe should return to Europe from Bombay as soon as possible.


"Phillipe should now go to Bombay and stay there for some days until Vilayat Khan decides to go to Ajmer.


"Phillipe should go with Vilayat Khan to Ajmer and stay there at the most five to ten days, until Vilayat Khan feels settled in Ajmer.


"Phillipe should then go to Bombay and from there return to Europe.


"Phillipe should note that Baba wants him to go back to Europe as soon as possible."


Baba asked Dupuis whether he had understood His directions clearly. Dupuis nodded his head. Baba embraced him Vilayat Khan once again and left His cabin to go to the hall to be with the Arangaon villagers who were patiently awaiting His presence.


After the usual greetings from the villagers, Baba called Phillipe Dupuis and motioned to him to sit in the hall. The villagers entertained Baba with bhajan songs, as did Rustom Kaka and Kokila. Soonumyan sang qawaalis. Baba sent word to Vilayat Khan that if it pleased him to join the assembly, he was free to do so; if not, he was to sit outside until Dupuis was permitted by Baba to depart.


At the same moment, Vilayat Khan, who was outside, was asking one of the mandali whether it would be permissible for him to join the others in the hall to sit in Baba's presence. When Baba's message was given to him, he felt very happy at the opportunity and quickly entered the hall. He seemed charmed to hear the qawaali songs, although he did not understand either Urdu or Persian. From time to time, Baba would gesture a word or sentence in English to explain the depth of meaning of the Urdu and Persian ghazals' words and lines.


The substance of almost every ghazal sung to Baba that day was that it is absolutely necessary for a lover to surrender all and follow the Beloved, and that to become the dust underneath the feet of the Perfect Master is the only solution to all those seeking union with the Beloved.


After the villagers had embraced Baba, he instructed Phillipe Dupuis and Vilayat Khan to leave Meherabad with Nariman Dadachanji, who was driving back to Bombay that day. Both Dupuis and Vilayat had a farewell embrace from Baba, and Baba reminded Vilayat to read God Speaks and Dupuis to return to Europe as soon as possible after a short stay in Ajmer. Both left Ahmednagar happily; Dupuis went straight to Bombay, and Vilayat Khan was dropped off at the Poona train station to travel to Hyderabad for a short visit.


After he embraced all the villagers who came to Meherabad, Baba returned to Meherazad at about noon. While returning in the car, He expressed His concern for Phillipe Dupuis, remarking to Francis Brabazon: "It is so easy to fall and, with the fall, to get entangled. On the other hand, it is so difficult to get free from entanglements and to rise unfettered."


The next day, Baba sent a telegram to Nariman in Bombay to meet Dupuis at his hotel and remind him, on behalf of Baba, to stick to the instructions given by Baba in Meherabad. The day after, Baba made Francis write a long letter to Dupuis with additional reminders, and even advising Dupuis to leave India if he felt like doing so without going to Ajmer with Vilayat Khan.


Nariman was again sent a message to contact Dupuis and tell him to return to Europe before it was too late. However, Nariman was unable to meet Dupuis as he had already taken a train for Ajmer with Vilayat Khan. Thereupon, Nariman was told to contact Dupuis upon his return to Bombay and remind him of Baba's instructions. But this, too, he was not able to do, since Dupuis stayed in Bombay for only a day and left with no forwarding address. Baba had spent much time and energy concerning Dupuis, because he was trying to protect him and keep him in his fold. But Dupuis followed his own impulses instead, and the unfortunate result was that he was never heard from again.





Religious and Social leader of India

There is the example of an ordinary man like Vinoba Bhave going about barefoot against all odds, out of his love for man. There are many such persons in India who are doing selfless service. Some of you too are doing the same things, though you may not know it. Selfless service is service without the least tinge of ego.

The slightest egoistic thought would undo everything. Only one out of many can succeed in doing this type of service for humanity –even for saints it is impossible!

In the West, too, there are men rendering such service. One is a doctor in charge of a leper asylum. He is always with the lepers and so engrossed in his work that he has no time to think about himself. He does not know who Meher Baba is.

Such persons can do selfless service, but even they cannot come near Me. Why? It is because the mind is there. The most subtle thought creates binding, and this prevents them from knowing Baba. Despite this, as soon as such persons drop their bodies they come to Me because their thought is not for themselves but for advancing and improving on their work. And so they come to Me.

Vinoba Bhave was a well-known social leader. Bhave's cousin, A. V. Bhave (a teacher), stood up and said, "I am not sure whether I was asleep or awake ..."

Baba with a wry smile interrupted him, "Then you are now nearing the Beyond, beyond state of being wide awake in sound sleep!" All laughed, and Baba embraced him, also.






The mast-saint from Indore

The mast saint from Indore, Vishandas Maharaj, failed to catch his share and the orange fell to the ground.  Baba had it returned and again threw it to him. This time he caught it, much to Baba’s pleasure,