*SEMBLANCE OF EPISODES

PREFACE

SEMBLANCE IN EPISODES OF MEHER BABA WITH HIS PAST ADVENTS

Our faith in Meher Baba is like son/daughter to his/her father. A son/daughter does not know consciously know of his father but he accept his/her father as real and believe that his/her  father always does best for him/her except rare exceptions. We are Baba’s children and He is our father and mother both. Whatever revelations Baba made on Theme of Creations and in discourses on various Spritual topics is beyond doubt for any Baba lover. What better proof can be that five Perfect Masters of the time & many advance souls (masts) recognized Meher Baba as Avatar of the Age? Meher Baba Himself gave His introduction as Highest of High in most analytical and logical manner which can make even a non-Baba lover to ponder His declaration as Highest of High. Meher Baba always cautioned to His mandali and Baba lovers that He is not body which He has taken to appear before us but He has the “Virat Swarup” like Lord Krishna embodying whole universe in Himself, which is beyond our comprehension. He also made clear to us that in His previous advent, He did disclose His divinity of His Avatarhood to very few deserving ones but in present time He had to declare it because the mankind is so immersed in materialism that very few would heed to His clarion call.

Baba’s Activities in present era with His divine silence, Mastery in servitude, Mast contacts, world tours and shedding His blood on the soil of America and India in unique and unparallel in the History of His previous advents as Zoroaster, Rama, Krishna, Buddha, Christ and Mohammad. In His life time Meher Baba created certain events/episodes in order to explain many spiritual facts to mandali and Baba lovers.

Many of such events have semblance with mythological events of Lord Zoroaster, Rama, Krishna, Buddha and historical era of Christ and Mohammad. Baba also revealed about His minor advent as Shivaji and Sankaracharya. Meher Baba also revealed the previous incarnations of some of His close Indian and foreign disciples.

In this compilation effort has made to bring out the similarity in episodes in life of Meher Baba associated with His close disciples with events of His previous advents as Lords Zoroaster, Rama Krishna, Buddha, Christ and Muhammad in mythological and Historical era.  There are total 52 episodes compared. This compilation may help to encourage or strengthen one’s belief in Meher Baba in His previous advents or one’s faith, devotion or love for Baba, It will be only by grace of Meher Baba having made me an instrument for it.

N.B. Mythological biographies/events mostly have been derived from book “Kalyan” printed By Gita Press Gorakhpur and encyclopedia from internet. Other Historical events/biographies are also collected either from source books or internet. The Biographies Mandali/Close disciples are extracted mostly from Lord Meher. Some of comparisons are outcome of my interpretation. In beg an excuse from anyone who differs.

N.B. This compilation is yet to be printed. This insertion is assessing the number of copies to be printed. Those who would like to have the hard copy may intimate on face book or mail id.

 

 

FORWORD

Semblance Episodes is the brain child of Shri Birendra Kumar, a Baba-lover from Delhi, who has to his credit several compilation of Avatar Meher Baba books in the recent past.

Baba has declared that once a person is God Realized or has achieved Mukti or Liberation, the same soul never reincarnates, but enjoys eternally the Infinite Bliss of God. The only exception to this rule is the Avatar, the very first soul who made it all by himself without the aid of anyone, because there was none before him.

Baba also affirmed, “The Avatar is always one and the same, because God is always One and the Same, the Eternal, Indivisible, Infinite One who manifests Himself in the form of man as the Avatar, as the Messiah, as the Prophet, as the Ancient One — the Highest of the High. This Eternally One and the same Avatar repeats His manifestation from time to time, in different cycles, adopting different human forms and different names, in different places, to reveal Truth in different garbs and different languages, in order to raise humanity from the pit of ignorance and help free it from the bondage of delusions.”

We are all told ‘history repeats itself.’ Perhaps this adage applies equally to the descent of God on earth in human form.

Although I have not gone through the compilation, I am certain it would make interesting reading to notice the near similarity of events in the lives and times of the Ancient One who visits His creation periodically.

Semblance Episodes is a compilation of such events and incidents painstaking culled out from various sources of the past and juxtaposed with the events in the life of the present day Avatar.

It is hoped that reading through the contents would take the reader a step closer to recognizing that all Avatars are One in Essence, that the crux of their teaching is ‘Unadulterated love for God, Selfless service to humanity and the spiritual Unity of all life in creation.’ We are all One no matter what religion, caste or creed we profess to belong to.

Trust Semblance Episodes propels the reader to realize that Avatar Meher Baba is indeed the Avatar of the Age.

Cyrus M. Khambata,

Vice President & Jt. Hon. Secretary
Avatar Meher Baba Bombay Centre

 

EPISODE-52 (AURENGEB & ABDUR RAHMAN ‘MUNSHI’ OF AVATAR MEHER BABA)

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

Aurangzeb -Mughal emperor

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

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

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

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

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

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

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

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

 

Abdur Rahman (Munshi ji)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

EPISODE 43-(JHON OF LORD JESUS AND BHAU KALCHURI OF AVATAR MEHER BABA)

John was one of the 12 Disciples of Christ. John was known as an apostle, author, and the only apostle who was not killed by martyrdom, though not from lack of trying.

Baba, pointing to the picture of apostle John, Baba gestured to Eruch, "Bhau is my John." Baba repeated this to Bhau on several occasions during last days. "John was the youngest of Christ's disciples. Christ used to kiss and loved him dearly. Similarly, I love you. Biographies of Jhon and Bhau Kalchuri are written in brief as under:

Jhon the apostle of Christ

John the Apostle was one of the 12 Disciples of Christ. This disciple was one of the sons of Zebedee who followed our Lord. His story extends many years past the earthly ministry of Christ. John was known as an apostle, author, and the only apostle who was not killed by martyrdom, though not from lack of trying.

John was the younger brother of James and the son of Zebedee. He was said be called the beloved disciple, or “the disciple whom Jesus loved”. His occupation was as a fisherman before he and his brother became Disciples of Christ.

John and James were cousins to Jesus as their mother Salome was the sister of Jesus’ mother Mary. The two brothers were some of the first disciples of Jesus. It is believed that John was probably the unnamed disciple of John the Baptist. John never refers to himself directly in the book that bears his name.

The two brothers, James and John, were called the sons of thunder by Christ. They seem to have been even tempered men, but there is one story where they asked Jesus if He wanted them to call down fire from Heaven to consume the unbelieving Samaritans. They must not have been completely docile men for Christ to refer to them as the sons of thunder and to be willing to call down God’s wrath.

Peter, James and John must have had a special relationship with the Lord because of the many times the Bible talks about those three to the exclusion of the other disciples. They were with Christ on the mount of transfiguration. They (along with Andrew) were with Him for the healing of Jairus’ daughter. They were also the inner circle of prayer warriors in the Garden of Gethsemane.

John wrote 5 books in the New Testament. He wrote The Gospel according to John, First, Second and Third John, and he was the penman of the Book of the Revelation of Jesus Christ.

God inspires the Bible and written by Jhon seems so applicable to the readers of today. Jhon had some more time to think about what questions were raised in the 50 or more years after the resurrection of Christ. He knew what doubts had been raised and how to answer the questions before we knew to ask them.

Bible says little about John’s later life and death. Tradition holds that Jhon was sentenced to death in a boiling vat of oil. Yet he emerged unharmed from the experience. Yet tradition tells that John lived into old age dying sometime after AD 98. He is thought to have died in Ephesus.

Bhau Kalchuri

Bhau Kalchuri (January 13, 1926), born Vir Singh Kalchuri, was an Indian author, poet, trust administrator, and one of Meher Baba’s mandali (close disciples). Bhau Kalchuri was also the principle biographer of Meher Baba’s life.

Bhau Kalchuri was born one of seven children to well-to-do parents in a northern Indian village. When Bhau was ten, his father sent him to a district school for a better education, and from then on Bhau excelled in all his studies, completing master’s degrees in public administration, law, and chemistry.

At that time, Bhau had no special interest in spirituality, and in truth, did not understand what it was. Still, he was a devotional soul, and considering this and his studious tendencies, his colleagues and professors had nicknamed him Punditji. Daily he recited prayers with all his heart, but beyond that he knew nothing.

However, two months before Baba's arrival in Nagpur, Bhau became restless and lost interest in his college studies. He went to Segaon, Mahatma Gandhi's ashram near Wardha, but was not happy there. Returning to Nagpur, he went to a Ramakrishna ashram, but there too he was disappointed. Thinking he would become a renunciant and live for the rest of his life in the Himalayas, Bhau wrote to a swami in Rishikesh, and the swami called him to Rishikesh on 9 January 1953. Bhau decided to inform his family, and relieve himself of all worldly burdens before joining the swami's ashram.

In the meantime, he had read in the newspapers that Meher Baba was to come to Nagpur. He had never heard the name so did not think it would be worthwhile to wait for him. So, on 25 December Bhau left Nagpur to meet his family, who resided 80 miles away. Clearing up matters for his wife and daughter, Bhau returned to Nagpur on the 30th. There he learned, again from the newspapers, that Baba was to give darshan in Saoner on the 31st. He was surprised, as he was under the impression that Meher Baba had come and gone. He did not know that Baba's programs had been postponed. So, because there was still some time left before he was to journey to Rishikesh, he considered taking Baba's darshan at Saoner. His sister Nora, whom He occasionally visited, lived in Saoner and was known to many people there.

Bhau decided to go for darshan the next day, taking with him his wife Rama and their seven-month-old baby daughter Sheela. As Bhau got off the train at the Saoner station and entered the town he surveyed this wonderful scene. Instead of going to his sister's house, he, Rama and their baby went straight to the darshan pavilion.

Baba had just entered the tent. People were made to sit on the ground in long rows, forming a seated queue for darshan. Bhau sat down among them. His influential relatives and friends saw him, and hastened to tell him he could approach the dais directly. But Bhau just sat there, content to wait his turn in the dust and heat. From a distance he had seen Meher Baba's smile and was lost in it! Baba, being infinitely mischievous, played havoc with Bhau's feelings. His heart was totally restless and it longed to speak with Baba, but Baba had not even looked at him. Baba gave one banana to Bhau to eat entire banana — including the skin which he did. It was not a banana but a spark of divine fire, and on consuming it his whole being began to burn!

On 1 January 1953, for another program thousands of villagers, came for 2 days mass darshan in Saoner, Bhau tried again to attract Baba's attention while taking darshan, but on that day also Baba did not look at him.  Bhau continued to fret over his inability to meet Meher Baba privately. On the 2nd, he went to the Circuit House again, but Baba left for Nagpur. Car and was driven off. Bhau followed him. The car stopped at the crossroads near the civil lines, and Baba met Pophali, Abdul Majid Khan and others. Bhau also went there. Baba again proceeded to the Angewada Center, near Saoner. After giving darshan there, he left for Nagpur. Bhau, Rama and Sheela also went to Nagpur, but Bhau had no idea where Baba would be staying or where he would be giving darshan.

Fortunately for him, Baba was again to give darshan in the temple that morning. Baba came, met Mr. Kamath, a social worker. Swami Bhaskareshwar from the Ramakrishna Ashram and a mast named Kuttawala. When the darshan commenced, Bhau stood in line and proceeded to have darshan. But, as before, he had no opportunity to converse with Baba, and continued to make inquiries about a possible interview. At last he met Vibhuti who informed Baba about Bhau's sincere desire, and Baba sent word that Bhau should see him in the afternoon at Verma's bungalow.

Bhau went to Baba's residence that afternoon, conversation followed. Baba asked about his qualification, marriage family, and his intention to stay with leaving everything with one hundred percent obedience. Bhau wanted to join Baba that very day. But he accepted Baba's wish and asked, "Could I attend the Andhra darshan?" Bhau had Baba's order and firmly decided to join him permanently after his exams. According to Baba's order, Bhau Kalchuri came to Dehradun to stay with him permanently on Wednesday, 8 July 1953.

Meher Baba taught Bhau many lessons of ego obedience, forbearance, anger to Bhau though self created episodes till Baba dropped His body. Few episodes are briefly described.

Baba’s first order to him was to visit rooms of the mandali every night and say loudly, 'You fool! Keep silence after nine o'clock. Bhau did it hesitatingly. All the mandali men thought it was a joke and enjoyed it without knowing that it was Baba’s order. When he said the same to Kaikobad who was praying was looked with surprise and anger. Kaikobad revealed to Vishnu. Kaikobad complained to Baba, who withdrew the order. This was a lesson for Bhau to bear humiliation.

Bhau was assigned the duties of handling Hindi correspondence, night watch and looking after attending to Nanga Mast. Baba instructed Bhau to attend to his wants and look after him well." Bhau could see that mast was completely naked, with thick matted hair, covered from head to foot with years of dirt from never washing. After bathing Nanga Mast, Baba showed Bhau the room where the mast was to be kept. The mast was made to lie down on a bed, and provision for his toilet was made.

Going to his room, Bhau began his correspondence work. After a short while, Baba came back from his bungalow and went straight to the mast's room. Bhau followed and was taken aback by the scene. The mast had moved his bowels, excreting in the bed, and it was filthy.

Other incidents firmly convinced Bhau that Nanga Mast was not an ordinary man. For example, Bhau had appeared for his college exams, but the results had not yet been announced. One night the mast suddenly said to him, "You will pass." This was astonishing, as the mast seldom spoke, and if he ever did, whatever he muttered or mumbled was totally unintelligible. And Bhau had never mentioned to Nanga Baba that he had taken college exams. The very next day, true to the mast's words, a telegram arrived that Bhau had passed his exams. Another night, Bhau was sitting by the mast when he said, "You will have a son."

Bhau's wife, Rama, was still in Nagpur with their infant daughter and was pregnant. Four months later, Bhau received a telegram that a son was born to him. Bhau had thought the mast insane, but one day when the mast spoke about the greatness of Meher Baba, Bhau's eyes were opened. After these incidents, Bhau realized that the mast was not a madman.

In another episode, the precocious but outrageously demanding sweeper's son, was called from Dehra Dun. Baba ordered that he be treated like a prince, and Bhau was given the duty of serving as his attendants. Bhau had to bring his food and place it on the table, clean his plates, make his bed, and generally do whatever he demanded. It was Baba's order that Isa be kept pleased and that he be "treated as gently as a flower." Isa was very arrogant. One day Bhau asked him, "Isa, have you found employment here or not?" he snapped. "Don't mistake me for a sweeper. I can employ you and your ancestors! And remember this: your pulse is in my hands! One word from me to Baba and you will be nowhere!" The teenage boy had especially been brought to instill such lessons in forbearance for certain men mandali

Once again Baba gave a lesson of forbearance having ordered Bhau to tutor a boy Ismail. Baba observed, "Ismail is a very good boy, teach him with all your heart. He has studied up to the fourth standard; but see that he passes the matriculation exam within a year!" Dealing with Ismail was a long lesson in tolerance for Bhau. Had he not been so mischievous, how else would Bhau have the chance to control his temper and learn to keep quiet?

In 1955, Baba's night watchman had to sit outside his room at Grafton and go in when Baba clapped.  One evening Bhau went to Baba's room for night watch, and as always Baba warned him: "Don't make any noise; don't make any movement; and keep awake!"Usually, every 20 or 30 minutes, Baba would invariably clap; but that night he did not clap for two hours. Bhau's legs grew stiff from sitting rigidly in one position and the mosquitoes were biting — but Bhau did not move at all. After two hours, Bhau heard Baba snoring loudly. Thinking that it was now his chance, he began lifting his leg very slowly, without making the slightest noise. But the instant he started to raise his leg, Baba clapped.

Bhau went in, and Baba asked, "Why did you move?"

Stunned, Bhau replied, "My legs had fallen asleep and I was trying to straighten them out."

Gesturing, Baba said, "You moved thinking I was asleep. But remember, even in sleep, my eyes roam over the entire universe. When I can see so far, can I not see you who are so near to me? Don't ever think that because you are outside, I cannot see you! Even in sleep, I see everything, and I hear even the breathing of a stone! My sleep is conscious sleep."

In 1957, through an incident Baba extremely humiliated Bhau for over eating. In 1957, Baba had reached Ashiyana He told Bhau, "Despite whatever I may tell you, eat your meals to the fullest." Bhau did not completely understand what Baba meant, but he said he would. The next afternoon, when everyone was seated for lunch, Baba sat next to Bhau and asked, "How much are you eating? Your plate is overflowing! Are you a giant? If you eat all this, what will be left for the others?" Addressing the mandali he continued, "Look how much Bhau eats! What kind of manners does he have?" Baba went on belittling Bhau in front of the others until lunch was over, and Bhau felt very upset about it. Bhau began taking only one slice of bread. Twenty days passed like this, but Baba did not let up for a single day, teasing and harassing Bhau whenever he sat down for lunch. At last Baba convinced Bhau that it was his disobedience in not taking full meal as ordered irrespective of humiliation.

During night watch at this time, two incidents occurred. Bhau's health too had deteriorated. He was having terrible anal-fistula trouble and could not sit for long periods. There was constant throbbing pain and discharges of pus.

In 1959, Once Bhau thought however cruel a man may be, he can't possibly be crueler than Him! Baba knows that I have this trouble, and yet, he is doing this deliberately to cause me more pain. Even an ordinary man would have taken pity on me, but he, being God, has no such consideration."At that moment, Baba clapped, and asked, "What are you thinking?" "Nothing," Bhau said.

Baba scolded him, "Are you obliging me by doing this? On the contrary, I am obliging you by giving you this opportunity to serve me. You frighten easily. This is nothing! Even if I were to cut you into pieces, you should bear it without a word of complaint. Not even a whimper should escape your lips. "This is love. This is service. My real mercy lies in making mincemeat out of you! "This is nothing, not even the beginning!" He continued, "And even then, you complain. You think: 'What service I am rendering!'

"What is there in your service? It has not even begun, I tell you. Were you really to serve me, there would not be any thought of self. How will you serve me when you are having thoughts about your small trouble? You are serving your affliction, not me! This is not my cruelty, but my kindness."

Baba's words convinced Bhau of the meaning of real service, and he could only regret his misplaced thoughts. Baba then sat up and gave Bhau a painkiller tablet. The next day he instructed Goher to give Bhau an anesthetic injection in mandali hall. The procedure was repeated four or five times, every week.

In 1960, Bhau's anal fistula had become severe. On the Baba dropped him off at Booth Hospital in Ahmednagar where he was to have surgery two days later. Don attended the operation and looked after him, assisted by Sidhu. Baba also visited the Satha family at Akbar Press and He also visited Bhau in his room at Booth Hospital.

 

In 1958, in pandal and, introducing him, Baba complimented him, "He is a hard-working and sincere worker. He is with me in Meherazad and does many various duties. He works year round and is now in Meherabad to help the management."

Bhau Kalchuri was a relative latecomer to Meher Baba’s circle, meeting Meher Baba in 1952 and joining him permanently in 1953 at the age of 27. He served Meher Baba in various capacities including as his night watchman. Meher Baba gave Bhau several writing assignments, many of which he completed only after Meher Baba died in 1969. In 1973 Bhau became a trustee of the Avatar Meher Baba Perpetual Public Charitable Trust. Today he is its chairman and oversees all operations at the trust office in Ahmednagar and the trust mandated developments at Meherabad, India.

Kalchuri is best known for his exhaustive biography of Meher Baba, Lord Meher (also known as Meher Prabhu), a twenty volume 6,472 page chronicle based on diaries kept by Baba’s followers from as early as 1922, as well as recorded interviews. He is also author of Avatar Meher Baba Manifesting and The Nothing and The Everything, a book on spiritual mechanics based on notes given to him by Meher Baba. He has also written several plays and books of verse. Bhau writes in Hindi and English.

Bhau Kalchuri was one of the most publicly accessible figures in his life time. Kalchuri had given talks all around the world on the life and teachings of Avatar Meher Baba, and published online periodical Awakenings. Starting in 1985, he had made extensive speaking tours both inside and outside of India, predominantly the United States, but also many trips to Europe and Australia. He had been interviewed in both press and radio.

English books published

Meher Prabhu: Lord Meher, The Biography of the Avatar of the Age, Meher Baba. Bhau Kalchuri, Manifestation, Inc. 1986. 20-volume biography taken from numerous diaries and personal interviews conducted by Mr. Kalchuri.

  1. Meher Baba’s New Life
    2. Avatar of the Age Meher Baba Manifesting
    3. While the World Slept (>The Nothing and the Everything
    4. Let’s Go To Meherabad)
    5. Mastery in Servitude
    6. Meher Geetika
    7. Meher Roshani
    8. Meher Sarod
    9. Ocean Waves, Volume (I and II)
    10. Sun Rays

Hindi books published

11. Divya Leela (play)
12. Jai Meher (play)
13. Meher Darshan
14. Meher Jyoti (Flame) (songs)
 

PISOEDE-40 (PANJ PYARE-3 BHAI MUHKAM SINGH OF GURU GOVIND SINGH & PRITAM SINGH MEHER OF AVATAR MEHER BABA)

Bhai Muhkam Singh-Punj Piare-3 of Guru Govind Singh

Guru Gobind Singh came into this world with a special mission. He was the tenth Sadguru Sikh sect and performed certain duties for the emancipation of mankind. The Guru thus decided to evolve a new order with the sole object of making people realise the necessity of sacrificing their lives for the cause of dharma, righteousness. People should fight against the tyranny of the rulers, he said.

The Guru sent letters to his devotees, throughout the country, to come to Anandpur to attend the festival of Baisakhi. The devotees started converging on Anandpur like swarms of locusts. The year was 1699. A day before the first of Baisakh, a large number of people, including many women and children, collected at Anandpur. A large shamiana was pitched and decorated with buntings and flowers. Hymns from Sri Guru Granth Sahib were recited and divine atmosphere was created. Guru Gobind Singh was present in the pandal and listened attentively to the chanting of Asa-di-Var. He sat motionless for some time and then stood before the huge gathering, estimated to be about eighty thousand. His eyes were red like rays of the sun. He took His sword from the scabbard and flashing it in His hand, thundered like a lion: “My devoted Sikhs! My comrades! The goddess of power clamours for the head of brave Sikh. Is there anyone among this huge gathering ready to sacrifice his dear life at its call?”

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

On 3rd call, Bhai Mukkam Chand, a washer man of Dwarka offered his head. Earlier Bhai Daya Ram  and Dharam Das had offered their heads  one by one.

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

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

Bhai Muhkam Singh 1666-1705) was born Muhkam Chand, one of the Panj Piare or the Five Beloved of honoured memory in the Sikh tradition, was the son of Tirath Chand, a cloth-printer of Dwarka in Gujarat. About the year 1685, he came to Anandpur, then the seat of Guru Gobind Singh. He practised the manly arts and took part in Sikhs’ battles with the surrounding hill chiefs and imperial troops. He was one of the five who offered their heads in response to Guru Gobind Singh’s call on the Baisakhi day of 1699 and earned the appellation of Panj Piare. Initiated into the order of the Khalsa, Muhkam Chand received the common surname and became Muhkam Singh.

Bhai Muhkam Singh attained martyrdom in the battle of Chamkaur on 7 December 1705.

 

Pritam Singh Meher as Panj Piyare of Avatar Meher Baba

Pritam Singh Sahni was staunch follower of Avatar Meher Baba (Baba said He was like one of His Panj Piyre).  He was a successful businessman running a thriving trade in Thailand. Once on Buddha's birthday, the local Buddhist people paid Him much respect and greatly honoured him. Pritam Singh questioned them, "Why are you felicitating me on this day?" And they replied, "You come from the land where our Lord Buddha was born."

This answer moved him deeply and lifted a veil from his mind. He thought: "What a pity that I know nothing about Buddha, although I come from India, and here these people are worshiping him so devoutly. My whole mind is obsessed with making money, and yet these people revere me as someone spiritual."

Leaving his business, Pritam Singh returned to India and began longing for the darshan of the "Living Buddha." He visited several sadhus and saints, but was never satisfied. It was in 1936, Pritam Singh read about Meher Baba through small news in one of the columns of “Advance” English daily of Calcutta. Pritam Singh recognized his Beloved Meher Baba by very name and reposed faith in Him. Pritam wrote letter to Baba at Ahmednagar to seek His darshan. He was asked to wait for appropriate time. He had to wait for a long six years to meet before he could meet the one his heart had recognized. That day, December 26th 1942, his wishes were fulfilled.

 

 

Pritam vividly remembered that first meeting:

On arrival on 26th December, 1942 Soon after, Adi K Irani (secretary of Meher Baba) called Came running there saying that meher Baba called Me.

I followed Adi Sr. in a state of immense joy, my heart full of his [Baba's] love, my eyes full of joyous tears, running toward the Lord of my heart, who had made me his, long before.

One step in the hut, I was face to face with my Beloved Baba, who was reclining. I saw his brilliant face shining as a full moon, more beautiful than any face I had ever seen before. His two beautiful eyes, as wide and deep as an ocean, pierced my heart and kissed my soul. His graceful smile confirmed forever that I belonged to him and him alone.

I was lost in him for a while; then Adi took my hand and bade me sit beside him. Baba looked at me and the happiness of my millions of lives cannot equal the bliss of that one moment with Baba. Baba held my hand, drew me to his heart, gave me a warm embrace and made me aware that I was in the lap of the God-Mother, drinking deep from the well of his love.

Pritam Singh described how he was touched by the omniscience of Meher Baba in one incident.

It was November 1955’s darshan program. Meher Baba took all His lovers to tomb. Pritam Singh’s heart was immersed in the ocean of Is His love lol  love but his mind had a passing thought. He thought, “In my Sikh religion, when a guru gives ‘Deeksha’ (Initiation), the guru confirms the initiation of disciple by holding right hand of disciple. But Meher Baba has not held my hand. Meher Baba instantly held Pritam Singh’s right hand in His right hand tightly giving a compassionate look in His own inimitable way.

In darshan program in December 1955, in his presence, Baba, asked him, “What do you wish for?”  Before he could reply, Baba dictated on Board, “I know what you want?” For you words are unnecessary and Baba took him in His embrace.

during sahwas in 1958, when Pritam Singh was in queue with his son Waryam Singh behind him, baba jokingly said to Pritam, “Pritam ji, Pritam se Miliye in Hindi it means ‘Beloved , please meet the Beloved”.  Pritam Singh was really ‘Pritam’ of Meher Baba. Once Baba said to Pritam Singh through Eruch, “Baba says He folds His hand to your love”.

In April 1960, at Guruprasad, Pritam Singh sitting in front of Baba he said, “My name is Pritam Singh, humbly prays to his Baba not to leave him even for a moment, otherwise he will be lost and will be no more. You are the only hope.” Beloved Baba in reply gestured “Kabool” meaning accepting his earnest request.

Pritam Singh wanted to associate himself with Meher Baba all the time so with his name also. He sought permission from Meher Baba to change his name from Pritam Singh Sahani to Pritam Singh Meher. He was indeed very fortunate to get the permission to change his name by beloved Baba himself.

Pritam Singh was not only a lover and follower of Meher baba bur also attires worker. He always undertook the work of printing of Baba messages and distributing them. Once he distributed 4000 pamphlets in 4 days during World conference of religions in 1974.

In Baba’s love he reached to the stage of self-abnegation and wrote a letter to Baba seeking permission to renounce his family and retire to a secluded place to live in His communion forever. He got a reply through Adi K. Irani, “Beloved Baba wants you to continue to reside with your family till such time as you see Him after 1967 and then you can ask Baba about life that you want to live.

On 31 st January 1969, Baba dropped His body Pritam Singh had Baba darshan at the tomb on 4, 5 & 6th February when he recollected his first darshan of Baba in 1942 in reclining position at lower Meherabad.

Pritam Singh would not involve himself in any other pursuits except some activities related to Baba, Once at khamaria at Jabalpur, there was Baba’ programme in year 1953. Bhau Kalchuri, Nana kher and few others had come came for that programme. There was no electricity due to failure of and finally programme was held with the help of lanterns. Pritam singh was always eager to participate in such activities, would immerse in telling Baba stories. Many would come to meet him and he would tell Baba tales in most touching manner.

Professor Amiya Kumar Hazara, another staunch Baba lover and resident of Jabalpur had very profound memories of Pritam Singh which he described in his book “Memoirs of Zetetic”. He recorded in his book, ‘a peculiar phenomenon too place when Pritam Singh was pouring out his heart’s love for Meher baba in most touching words. A strong exudation of fragrance, like hundred roses fill the room as old eyes sparkled with tears punctuating his stories about his Master. Meher Baba must have made an invisible member of the audience at such time and sudden manifestation of fragrance was the testament of His presence.

Prof. Hazra further wrote further about Sardar Pritam Singh, an elderly gentleman deeply impressed with his age, sagacity, intelligence and other devotion to Meher Baba. In his first meeting with Meher Baba, someone asked him , what his impression about Meher Baba was, Pritam Singh’s  reply was “Can a new born baby describe his father?”  This was an apt manner in which to describe the indescribable. He was the role model for his son, Waryam Singh.

 

 

 

EPISODE-34 (SHANKARACHARYA AND AVATAR MEHER BABA)

 

Meher Baba disclosed that He was Shankaracharya in His past advent, while on Blue bus tours in 1938. He referred to it as an in-between Avataric incarnation. In this period He laid emphasis on Advaita philosophy and established 4 monasteries (Mathas) in four corners of India. Biographies of Shankarachya and Avatar Meher Baba are briefly described as under:

 

Adi Shankara

 

Adi Shankara, of 8th century was a philosopher and theologian from India who consolidated the doctrine of Advaita Vedanta. He is credited with unifying and establishing the main currents of thought in Hinduism.

His works in Sanskrit discuss the unity of the ātman and Nirguna Brahman "brahman without attributes". He wrote copious commentaries on the Vedic canon (Brahma Sutras, Principal Upanishads and Bhagavad Gita) in support of his thesis. His works elaborate on ideas found in the Upanishads. Shankara's publications criticized the ritually-oriented Mīmāṃsā school of Hinduism.[ He also explained the key difference between Hinduism and Buddhism, stating that Hinduism asserts "Atman (Soul, Self) exists", while Buddhism asserts that there is "no Soul, no Self".

Shankara travelled across the Indian subcontinent to propagate his philosophy through discourses and debates with other thinkers. He established the importance of monastic life as sanctioned in the Upanishads and Brahma Sutra, in a time when the Mīmāṃsā School established strict ritualism and ridiculed monasticism. He is reputed to have founded four Mathas ("monasteries"), which helped in the historical development, revival and spread of Advaita Vedanta of which he is known as the greatest revivalist. Adi Shankara is believed to be the organizer of the Dashanami monastic order and the founder of the Shanmata tradition of worship. He is also known as Adi Sankaracharya, Shankara Bhagavatpada, sometimes spelled as Sankaracharya, (Adi) Śaṅkarācārya, Śaṅkara Bhagavatpāda and Śaṅkara Bhagavatpādācārya.

Shankara was most likely born in the southern Indian state of Kerala, in a village named Karati. His father died while Shankara was very young Shankara's upanayanam, the initiation into student-life, had to be delayed due to the death of his father, and was then performed by his mother. Adi Shankara died in the thirty third year of his life,

Shankara's hagiography describes him as someone who was attracted to the life of Sannyasa (hermit) from early childhood. His mother disapproved. A story, found in all hagiographies, describe Shankara at age eight going to a river with his mother, Sivataraka, to bathe, and where he is caught by a crocodile. Shankara called out to his mother to give him permission to become a Sannyasin or else the crocodile will kill him. The mother agrees, Shankara is freed and leaves his home for education. He reaches a Saivite sanctuary along a river in a north-central state of India, and becomes the disciple of a teacher named Govindapada.

The biographies vary in their description of where he went, who he met and debated and many other details of his life. Most mention Shankara studying the Vedas, Upanishads and Brahmasutra with Govindapada, and Shankara authoring several key works in his youth, while he was studying with his teacher. It is with his teacher Govinda that Shankara studied Gaudapadiya Karika, as Govinda was himself taught by Gaudapada.

Adi Shankara traveling widely within India, Gujarat to Bengal, and participating in public philosophical debates with different orthodox schools of Hindu philosophy, as well as heterodox traditions such as Buddhists, Jains, Arhatas, Saugatas, and Carvakas. During his tours, he is credited with starting several Matha (monasteries), however this is uncertain. Ten monastic orders in different parts of India are generally attributed to Shankara's travel-inspired Sannyasin schools, each with Advaita notions, of which four have continued in his tradition: Bharati (Sringeri), Sarasvati (Kanchi), Tirtha and Asramin (Dwaraka). Other monasteries that record Shankara's visit include Giri, Puri, Vana, Aranya, Parvata and Sagara – all names traceable to Ashrama system in Hinduism and Vedic literature.

Adi Shankara had met a number of disciple scholars during his travels, including Padmapada (also called Sanandana), Sureshvara, Tothaka, Citsukha, Prthividhara, Cidvilasayati, Bodhendra, Brahmendra, and others, who authored their own literature on Shankara and Advaita Vedanta.

Adi Sankara is believed to have died aged 32, at Kedarnath in the northern Indian state of Uttarakhand, a Hindu pilgrimage site in the Himalayas. Some texts locate his death in alternate locations such as Kanchipuram (Tamil Nadu) and somewhere in the state of Kerala.

Adi Shankara's works are the foundation of Advaita Vedanta school of Hinduism, and his doctrine, states Sengaku Mayeda, "has been the source from which the main currents of modern Indian thought are derived". Over 300 texts are attributed to his name, including commentaries (Bhāṣya), original philosophical expositions (Prakaraṇa grantha) and poetry (Stotra).

Adi Shankara is most known for his systematic reviews and commentaries (Bhasyas) on ancient Indian texts. Shankara's masterpiece of commentary is the Brahmasutrabhasya (literally, commentary on Brahma Sutra), a fundamental text of the Vedanta school of Hinduism,

His commentaries on ten Mukhya (principal) Upanishads are also considered authentic by scholars, and these are: Bhasya on the Brihadaranyaka Upanishad, the Chandogya Upanishad, the Aitareya Upanishad, the Taittiriya Upanishad, the Kena Upanishad, the Isha Upanishad, the Katha Upanishad, the Mundaka Upanishad, the Prashna Upanishad, and the Mandukya Upanishad.

Other authentic works of Shankara include commentaries on the Bhagavad Gita (part of his Prasthana Trayi Bhasya) His Vivarana (tertiary notes) on the commentary by Vedavyasa on Yogasutras as well as those on Apastamba Dharma-sũtras (Adhyatama-patala-bhasya) are accepted by scholars as authentic works of Adi Shankara. Among the Stotra (poetic works), the Daksinamurti Stotra, the Bhajagovinda Stotra, the Sivanandalahari, the Carpata-panjarika, the Visnu-satpadi, the Harimide, the Dasa-shloki, and the Krishna-staka are likely to be authentic.

Shankara also authored Upadesasahasri, his most important original philosophical work. Of other original Prakaranas (monographs, treatise), seventy six works are attributed to Adi Shankara. Shankara's stotras considered authentic include those dedicated to Krishna (Vaishnavism) and one to Shiva (Shaivism) – often considered two different sects within Hinduism. Adi Shankara's commentary on the Brahma Sutras is the oldest surviving. However,

Using ideas in ancient Indian texts, Shankara systematized the foundation for Advaita Vedanta in 8th century CE, one of the six orthodox schools of Hinduism founded many centuries earlier by Badarayana. His thematic focus extended beyond metaphysics and soteriology, and he laid a strong emphasis on Pramanas, that is epistemology or "means to gain knowledge, reasoning methods that empower one to gain reliable knowledge".

 

Adi Shankara, in his text Upadesasahasri, discourages ritual worship such as oblations to Deva (God), because that assumes the Self within is different from the Brahman. The "doctrine of difference" is wrong, asserts Shankara, because, "he who knows the Brahman is one and he is another, does not know Brahman". However, Shankara also asserts that Self-knowledge is realized when one's mind is purified by an ethical life that observes Yamas such as Ahimsa (non-injury, non-violence to others in body, mind and thoughts) and Niyamas. Rituals and rites such as yajna (a fire ritual), asserts Shankara, can help draw and prepare the mind for the journey to Self-knowledge. He emphasizes the need for ethics such as Akrodha and Yamas during Brahmacharya, stating the lack of ethics as causes that prevent students from attaining knowledge.

Adi Shankara systematized the works of preceding philosophers. His system marks a turn from realism to idealism. His Advaita ("non-dualism") interpretation of the sruti postulates the identity of the Self (Atman) and the Whole (Brahman). According to Adi Shankara, the one unchanging entity (Brahman) alone is real, while changing entities do not have absolute existence.

Advaita Vedanta is based on śāstra ("scriptures"), yukti ("reason") and anubhava ("experiential knowledge"), and aided by karmas ("spiritual practices"). Starting from childhood, when learning has to start, the philosophy has to be a way of life. Shankara's primary objective was to understand and explain how moksha is achievable in this life, what it is means to be liberated, free and a Jivanmukta. His philosophical thesis was that jivan mukti is self-realization, the awareness of Oneness of Self and the Universal Spirit called Brahman.

Shankara considered the purity and steadiness of mind achieved in Yoga as an aid to gaining moksha knowledge, but such yogic state of mind cannot in itself give rise to such knowledge. To Shankara, that knowledge of Brahman springs only from inquiry into the teachings of the Upanishads.

The method of yoga, encouraged in Shankara's teachings includes withdrawal of mind from sense objects as in Patanjali system, but it is not complete thought suppression, instead it is a "meditative exercise of withdrawal from the particular and identification with the universal, leading to contemplation of oneself as the most universal, namely, Consciousness" Shankara rejected those yoga system variations that suggest complete thought suppression leads to liberation, as well the view that the Shrutis teach liberation as something apart from the knowledge of the oneness of the Self. Knowledge alone and insights relating to true nature of things, taught Shankara, is what liberates. He placed great emphasis on the study of the Upanishads, emphasizing them as necessary and sufficient means to gain Self-liberating knowledge. Sankara also emphasized the need for and the role of Guru (Acharya, teacher) for such knowledge.

Shankara lived in the time of the so-called "Late classical Hinduism", which lasted from 650 till 1100 CE. This era was one of political instability that followed Gupta dynasty and King Harsha of the 7th century CE. It was a time of social and cultural change as the ideas of Buddhism, Jainism and various traditions within Hinduism were competing for members. Buddhism in particular had emerged as a powerful influence in India's spiritual traditions in the first 700 years of the 1st millennium CE, Shankara, and his contemporaries, made a significant contribution in understanding Buddhism and the ancient Vedic traditions, then transforming the extant ideas, particularly reforming the Vedanta tradition of Hinduism, making it India's most important tradition for more than a thousand years.

Adi Sankara organized the Hindu monks of these ten sects or names under four Maṭhas (monasteries), with the headquarters at Dvārakā in the West, Jagannatha Puri in the East, Sringeri in the South and Badrikashrama in the North. Each math was headed by one of his four main disciples, who each continue the Vedanta Sampradaya.

 

Meher Baba on Shankaracharya

Meher Baba made following comments on Shankaracharya in a meeting with Catholic priest arranged by Malcolm (a disciple) in Nasik on 13th March 1937.

When they met, Baba commented to him, "All the mullahjis (Muslim priests) are good; the Pope is good; the Agha Khan is good; the pandits (indu scholars) are good. But only the Shankaracharya (head Hindu priest) can speak for hours on end!"

The priest, hearing Baba's words, proudly refuted what had transpired at the conference, "It was not the Shankaracharya, but I (Meher Baba) who spoke during the whole conference. The Shankaracharya could not argue convincingly at all. He could not say a word to Me and I (Meher Baba) rebuked him severely."

"Yes," replied Baba, "These mullahjis, and the Shankaracharya, all need to be warned. They deserve lecturing and need to be taken to task." "You just said they are good and now you say they need to be lectured?" the priest said. "I don't follow what you mean." Explaining, Baba spelled out, "The Shankaracharya and high priests have big heads — they are intellectuals — but they have small hearts. You, however, have a good heart." Baba added, "There are many to teach in the world, but very few to learn." "What do you mean?" asked the priest. "They all teach but none of them wants to learn — and those who teach do not know the Truth themselves!" (LM-1799-1937)

 

There is another touching episode related to Shankaracharya worth to mention. On 26 March, 1927, a former policeman approached Meher Baba for His daughter’s marriage.   The man's story was very touching. He had developed leprosy, lost his job and fell into great financial trouble. Seeking help in his dire situation, he had pleaded to the Shankaracharya priest and to Mahatma Gandhi, but he found no help from either of them.  As a last resort, he came to see Meher Baba. He explained that his daughter was of marriageable age, but that it was extremely difficult to find a man willing to marry into the family of a leper. Baba's compassion was shown as he helped to arrange her wedding and gave money for her dowry.

The next day, the mandali reminded Baba about the wedding, and Baba went to Ahmednagar with six men to attend the ceremony. The policeman was deeply moved by seeing Baba, and the marriage was joyously performed before him. The poor man cried out, "O Lord! Only your grace has brought about this happy event. Otherwise, who would have married the daughter of a leper?" Baba replied, "In your ugly cage resides a beautiful soul. Only I can see its beauty. Do not worry about your condition. You have nothing to fear." (LM-792-1927)

Biography of Avatar Meher Baba

For Baba lover no biography of Meher Baba is required. However, for others the short biography is written as under:

In 1954, Meher Baba is a contemporary personality who publically declared Himself as “Avatar of the Age” and identified Himself as same Ancient one As Lord Zoroaster, Rama Krishna, Buddha Christ and Mohammad and now He is Meher Baba

Meherwan Sheriar Irani, later called as Meher Baba by His followers was born in Poona (now Pune) in India on Feb, 25, 1894 to a Persian parents. In 1913 when He was returning home from college on bicycle, Hazrat Babajan, a lady Perfect Master of that time kissed on forehead of Meher Baba, thereby bestowed Him instant God realization and made Him aware of His highest spiritual destiny.

Afterwards, in year 1914, Meher Baba was drawn to other four Perfect Masters of the time namely Upasni Maharaj of Sakori, Sai Baba of Shirdi, Tajuddin Baba of Nagpur and Narain Maharaj of Kedgaon. Upasni Maharaj made him to regain His body consciousness. Meher Baba attained spiritual perfection in 1921.  Sai Baba of Shirdi and Meher Baba prostrated to each other, Sai Baba exclaiming “Parvardigar” (God Almighty, incarnation of Lord Vishnu). Upasni Maharaj said “Meherwan, You are the Avatar and I salute you”. Narayan Maharaj garlanded Meher baba and made Him sit on his throne, later telling people “He is perfect man”. Tajuddin Baba caressed Meherwan’s cheeks with roses, calling him “My rose, my heavenly rose”.

First phase of His spiritual mission started in 1921, when He drew His close disciples who gave Him the name “Meher Baba” meaning “Compassionate Father”. After years of intensive training of disciples, in 1923, He established a colony called Meherabad near Ahmednagar in Maharashtra. Master’s work embraced opening of free school, dispensary and shelters for poor, mast ashram, bathing, clothing and washing feet of lepers and destitute. He demonstrated the real selfless service with the motto of Mastery in Servitude".

Second aspect of His Avataric activity was His divine silence. Meher Baba observed silence from July 10, 1925 and continued for 44 years till dropping His body in Jan 1969. First, He used an alphabet board to communicate, later He communicated through gestures and an interpreter. He carried out all His activities of selfless service, spiritual discourses, and messages and dictated the book "God Speaks” through alphabet board in silence. This book reveals the mysteries of universe as how it came into existence and experiences of journey from God to man (evolution) and man to God (involution). His silence is unparallel and divine. He said “This is my silent advent (Mauna Avatar). I have spoken lot in my previous forms and rendered Zend-Avesta, Gita, Bible and Quran. In this age of publicity and propaganda, I shall work through silence. I have come not to teach but to awaken”.

Third and Important work of His Avataric mission was to contact God intoxicated souls called Masts who deserved His contact. Meher Baba contacted such souls in person, gave them spiritual push and advanced them in their spiritual journey. For this work, Meher baba travelled 75,000 miles to remote places throughout India, Ceylon and Pakistan and contacted over 20,000 advanced souls individually. A chronological account of these Masts (spiritually advanced souls) to whom Meher Baba contacted, their features, their response to Meher Baba with date and place of contact is given in the book titled “Wayfarers" (Pathik). This is the most authentic account of Meher Baba’s work with masts. Meher baba said “I have not come for the crowd but for those few ones who are lost in the crowd”.

Other aspects of Meher Baba’s Avataric activity were demonstration of living a life of a spiritual aspirant with all helplessness and hopelessness i.e. living on total surrenderance to God. This period was named as "New Life" which was lived by Meher Baba and His selected disciples with all humility and weakness in search of God from 1949 to 1952. He practically begged for alms for His disciples and lived in total surrenderance to God.

Avatar Meher Baba undertook universal suffering that an Avatar undergoes voluntarily. Meher Baba was involved in two car accidents without break in His silence. One accident occurred near Prague (Oklahoma, USA) in May, 1952. The other took at Satara (India) in December, 1956. In the first, Baba’s left side was damaged from head to foot. In the second Baba’s right side was badly damaged. Meher Baba said “Ordinary man suffers for himself, Perfect Master (Sadguru) suffers for humanity whereas, the Avatar suffers for one and all beings.

Meher Baba travelled to western world thirteen times. His first visit was in 1931, and last in 1958 when He and His disciples stayed at the center, established for His work at Myrtle Beach, South Carolina in USA.

N.B. There have been hints and allusions to Baba’s having had in-between incarnations in Spain, China and Cuba and also in Egypt. Some wonder if Baba was Orpheus, known as Arfad, when He lived in Egypt. (The Mystery of Life and Death-p-145 by Ana Khandale)

 

EPISODE-39 (PANJ PYARE-2 BHAI DHARAM SINGH OF GURU GOBIND SINGH & DR. DAULAT SNGH OF AVATAR MEHER BABA)

Bhai Dharam Singh-Punj Piare-2 of Guru Govind Singh

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

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

On second call, Bhai Dharam Das, a Jat of Delhi offered his head and later three more offered their heads one by one.

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

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

Bhai Dharam Singh was one of the Panj Piare or the five beloved, the fore-runners of Khalsa, came of farming stock. He was the son of Bhai Sant Ram and Mai Sabho, of Hastinapur, an ancient town on the right bank of the Ganges, 35 km northeast of Meerut. Dharam Das, as he was originally named, was born around 1666. As a young man, he fell into the company of a Sikh who introduced him to the teachings of the Gurus. He left home at the age of thirty in quest of further instruction. At the Sikh shrine of Nanak Piau dedicated to Guru Nanak, he was advised to go to Guru Gobind Singh at Anandpur, where he arrived in 1698. A few months later came the historic Baisakhi congregation at which five Sikhs responding to five successive calls of Guru Gobind Singh offered one after the other to lay down their heads Dharam Das was one of those five. The Guru blessed them and called them Panj Piare, the five beloved of Him. They were anointed as the first five members of the brotherhood of the Khalsa inaugurated on that day. Guru Gobind Singh then begged them to administer to him the vows of initiation. Dharam Das, who, after initiation, became Dharam Singh, took part in the battles of Anandpur. He was in Guru Gobind Singh’s train when Anandpur and thereafter Chamkaur were evacuated. He accompanied Bhai Daya Singh to the South to deliver Guru Gobind Singh’s letter, the Zafarnamah, to Emperor Aurangzeb.

During the war of succession following the death of Aurangzab on 20 February 1707, Guru Gobind Singh took the part of the rightful claimant to the imperial throne, Prince Muazzam and sent for his help Bhai Dharam Singh who with his small band of Sikhs fought in the battle of Jajau (8 June 1707). He accompanied Guru Gobind Singh to Nanded and was with him at the time of his heavenly abode on 7 October 1708. A Gurdwara there preserves the memory of Jointly Bhai Dharam Singh and Bhai Daya Singh.

 

Dr. Daulat Singh as one of Punj Piare of Avatar Meher Baba 

Dr. Daulat Singh was practicing medicine in England when he had a dream in which a disciple (Swami Bhabananda) introduced him to his Master Baba. Daulat Singh had never met either Bhabananda or Meher Baba. In the dream, the Master urged Daulat Singh, "Leave England and return to India. I have connections with you." Daulat Singh followed the advice, although he did not know who the Master was.

In India, Daulat Singh and his family settled in Srinagar, where he became a successful doctor and was even elected mayor. He began searching for his guru, but in vain. One day, when he was riding on a train, a man seated next to him was reading a book, and after some time, Daulat Singh casually glanced at the book. He was shocked. A picture in it was of the same man who had appeared in his dream. He asked to see the book and read the name: "Meher Baba, Ahmednagar." At the next station, he got down and caught the first train to Ahmednagar! As soon as he arrived, he made inquiries and took a Tonga to Meherabad. Now close to the fulfillment of all his wishes after so many years, he rushed to ask for Baba's darshan as soon as he arrived. Baba was at Meherabad then and was informed, but refused to see him.

Daulat Singh tried to check himself, but his disappointment was too great to conceal. He began sobbing aloud, "Am I such a sinner that Meher Baba will not see me? Is my love for him not sincere? Have I displeased him in any way?" After a few minutes, he regained his composure, and resolved to sit under a tree near the road until Baba granted him darshan. He remained there for ten days, without food or water.

On the tenth day, Baba sent Adi Sr. with instructions for Dr. Singh to return to Kashmir, travel on to Lahore, and contact Pilamai in Karachi. Daulat Singh did as he was told, and left Meherabad with a broken heart.

He contacted Pilamai, and asked her to promise to inform him as soon as Meher Baba was in the area. Weeping, he narrated his many years of searching and his recent experience at Meherabad.

Learning that Baba was in the vicinity, Daulat Singh came to Dehra Dun from Kashmir for Baba's darshan on the evening of 29 April 1941. It was summer in India, but Daulat Singh had been so restless to see Baba, he had come straight through on the train, 850 miles from Srinagar, fainting twice in the terrific heat. Nilu tried to calm him, talking to him at length, and explaining that during Baba's seclusion he was seeing no one. But Daulat Singh would not listen and said, "If I don't get darshan, I will die!"

Nilu informed Baba, and Baba permitted Daulat Singh to see him from a distance, specifying that he should not bow down to him or pay his respects, in any way. Placing six oranges on the floor, Daulat Singh said, "I have nothing more to offer you." From afar, Baba sent him word, "You don't know what you have given me! Whatever you have given is too much! Depart happily, and don't look back!" Daulat Singh obeyed and left after talking with Norina for an hour. "In those few moments," Age declared, "the doctor received that 'brand' of Wine which kept him intoxicated his entire life long!"

In 1958, When Daulat Singh came before Baba; he recited his usual prayer in Baba's praise and some couplets of Guru Nanak. Baba remarked, "I am very glad to see you. You are dear to me."

 

 

 

 

 

 

 

EPISODE-36 (MOTHER TERESA FOR JESUS AND ALU SATHA FOR AVATAR MEHER BABA)

Meher Baba said to Alu Satha, "You are My Saint Teresa. Remember Me as she did. When you die you will see Me, and I will see you. I will give you bliss after death." She also suffered like Teresa and died young.  The short biographies of mother Teresa and Alu Satha described as under:

Mother Teresa- Nun (1910–1997)

Mother Teresa was the founder of the Order of the Missionaries of Charity, a Roman Catholic congregation of women dedicated to helping the poor. Mother Teresa, known as one of the great humanitarians of the 20th century,

“Do not wait for leaders; do it alone, person to person.” —Mother Teresa

Born in 1910, in Skopje, Macedonia, Mother Teresa taught in India for 17 years before she experienced her 1946 "call within a call" to devote herself to caring for the sick and poor. Her order established a hospice; centers for the blind, aged, and disabled; and a leper colony. In 1979 she received the Nobel Peace Prize for her humanitarian work.

 

Early Life- In 1919, when Agnes was only 8 years old, her father suddenly fell ill and died. While the cause of his death remains unknown, many have speculated that political enemies poisoned him. In the aftermath of her father's death, Agnes became extraordinarily close to her mother, a pious and compassionate woman who instilled in her daughter a deep commitment to charity.

Although by no means wealthy, Drana Bojaxhiu extended an open invitation to the city's destitute to dine with her family. "My child, never eat a single mouthful unless you are sharing it with others," she counseled her daughter. When Agnes asked who the people eating with them were, her mother uniformly responded, "Some of them are our relations, but all of them are our people."

Religious Calling- Agnes attended a convent-run primary school and then a state-run secondary school. As a girl, she sang in the local Sacred Heart choir and was often asked to sing solos. The congregation made an annual pilgrimage to the Church of the Black Madonna in Letnice, and it was on one

Such trip at the age of 12 that she first felt a calling to a religious life. Six years later, in 1928, an 18-year-old Agnes Bojaxhiu decided to become a nun and set off for Ireland to join the Sisters of Loreto in Dublin. It was there that she took the name Sister Mary Teresa after Saint Teresa of Lisieux.

A year later, Sister Mary Teresa traveled on to Darjeeling, India, for the novitiate period; in May 1931, she made her First Profession of Vows. Afterward she was sent to Calcutta, where she was assigned to teach at Saint Mary's High School for Girls, schools run by the Loreto Sisters and dedicated to teaching girls from the city's poorest Bengali families. Sister Teresa learned to speak both Bengali and Hindi fluently as she taught geography and history and dedicated herself to alleviating the girls' poverty through education.

On May 24, 1937, she took her Final Profession of Vows to a life of poverty, chastity and obedience. As was the custom for Loreto nuns, she took on the title of "Mother" upon making her final vows and thus became known as Mother Teresa. Mother Teresa continued to teach at Saint Mary's, and in 1944 she became the school's principal. Through her kindness, generosity and unfailing commitment to her students' education, she sought to lead them to a life of devotion to Christ. "Give me the strength to be ever the light of their lives, so that I may lead them at last to you," she wrote in prayer.

A New Calling- However, on September 10, 1946, Mother Teresa experienced a second calling, the "call within a call" that would forever transform her life. She was riding in a train from Calcutta to the Himalayan foothills for a retreat when she said Christ spoke to her and told her to abandon teaching to work in the slums of Calcutta aiding the city's poorest and sickest people.

But since Mother Teresa had taken a vow of obedience, she could not leave her convent without official permission. After nearly a year and a half of lobbying, in January 1948 she finally received approval to pursue this new calling. That August, donning the blue-and-white sari that she would wear in public for the rest of her life, she left the Loreto convent and wandered out into the city. After six months of basic medical training, she voyaged for the first time into Calcutta's slums with no more specific a goal than to aid "the unwanted, the unloved, the uncared for."

The Missionaries of Charity- Mother Teresa quickly translated this somewhat vague calling into concrete actions to help the city's poor. She began an open-air school and established a home for the dying destitute in a dilapidated building she convinced the city government to donate to her cause. In October 1950, she won canonical recognition for a new congregation, the Missionaries of Charity, which she founded with only a handful of members—most of them former teachers or pupils from St. Mary's School.

As the ranks of her congregation swelled and donations poured in from around India and across the globe, the scope of Mother Teresa's charitable activities expanded exponentially. Over the course of the 1950s and 1960s, she established a leper colony, an orphanage, a nursing home, a family clinic and a string of mobile health clinics.

In 1971, Mother Teresa traveled to New York City to open her first American-based house of charity, and in the summer of 1982, she secretly went to Beirut, Lebanon, where she crossed between Christian East Beirut and Muslim West Beirut to aid children of both faiths. In 1985, Mother Teresa returned to New York and spoke at the 40th anniversary of the United Nations General Assembly. While there, she also opened Gift of Love, a home to care for those infected with HIV/AIDS.

International Charity and Recognition- In February 1965, Pope Paul VI bestowed the Decree of Praise upon the Missionaries of Charity, which prompted Mother Teresa to begin expanding internationally. By the time of her death in 1997, the Missionaries of Charity numbered more than 4,000—in addition to thousands more lay volunteers—with 610 foundations in 123 countries around the world.

The Decree of Praise was just the beginning, as Mother Teresa received various honors for her tireless and effective charity. She was awarded the Jewel of India, the highest honor bestowed on Indian civilians, as well as the now-defunct Soviet Union's Gold Medal of the Soviet Peace Committee. And in 1979, Mother Teresa won her highest honor when she was awarded the Nobel Peace Prize in recognition of her work "in bringing help to suffering humanity."

Controversy- Despite this widespread praise, Mother Teresa's life and work have not gone without its controversies. In particular, she has drawn criticism for her vocal endorsement of some of the Catholic Church's more controversial doctrines, such as opposition to contraception and abortion. "I feel the greatest destroyer of peace today is abortion," Mother Teresa said in her 1979 Nobel lecture.

In 1995, she publicly advocated a "no" vote in the Irish referendum to end the country's constitutional ban on divorce and remarriage. The most scathing criticism of Mother Teresa can be found in Christopher Hitchens's book The Missionary Position: Mother Teresa in Theory and Practice, in which Hitchens argued that Mother Teresa glorified poverty for her own ends and provided a justification for the preservation of institutions and beliefs that sustained widespread poverty.

Death and Legacy- After several years of deteriorating health, in which she suffered from heart, lung and kidney problems, Mother Teresa died on September 5, 1997, at the age of 87. She was beatified in October 2003.

Since her death, Mother Teresa has remained in the public spotlight. In particular, the publication of her private correspondence in 2003 caused a wholesale re-evaluation of her life by revealing the crisis of faith she suffered for most of the last 50 years of her life.

In one despairing letter to a confidant, she wrote, "Where is my Faith—even deep down right in there is nothing, but emptiness and darkness—My God—how painful is this unknown pain—I have no Faith—I dare not utter the words & thoughts that crowd in my heart—& make me suffer untold agony." While such revelations are shocking considering her public image, they have also made Mother Teresa a more relatable and human figure to all those who experience doubt in their beliefs.

For her unwavering commitment to aiding those most in need, Mother Teresa stands out as one of the greatest humanitarians of the 20th century. She combined profound empathy and a fervent commitment to her cause with incredible organizational and managerial skills that allowed her to develop a vast and effective international organization of missionaries to help impoverished citizens all across the globe.

However, despite the enormous scale of her charitable activities and the millions of lives she touched, to her dying day she held only the most humble conception of her own achievements. Summing up her life in characteristically self-effacing fashion, Mother Teresa said, "By blood, I am Albanian. By citizenship, an Indian. By faith, I am a Catholic nun. As to my calling, I belong to the world. As to my heart, I belong entirely to the Heart of Jesus."

The second miracle involved the healing of a man in Santos, Brazil, who was diagnosed with a viral brain infection and lapsed into a coma. His wife, family and friends prayed to Mother Teresa, and when the man was brought to the operating room for emergency surgery, he woke up without pain and cured of his symptoms, according to a statement from the Missionaries of Charity Father.

She died in September 1997 and was beatified in October 2003. On December 17, 2015, Pope Francis recognized a second miracle attributed to Mother Teresa, clearing the way for her to be canonized as a saint in 2016. Mother Teresa's canonization is expected to be scheduled for September 2016 around the date of her death.

 

Meher Baba’s activities related to Teresa in His life time

"Shri Meher Baba visited the birthplace of St. Teresa, in 1933, as he had a very special work to do there. He and His disciples all fasted for twenty-four hours, and during that time they were not to touch Him, and together they walked over the hills. The next day they saw many of the treasures of the cathedral and were very exalted; the spiritual atmosphere was not unlike that of St. Marks in Venice or the one at Assisi.

Baba explained that in Europe, as in other countries, there are Saints and advanced Souls whom He calls His dear ones. There are many holy places connected with spiritual workings in Europe. The four in Europe—St. Marks in Venice, a place on the Ligurian Coast, Assisi and Avila had now all been visited with Baba.

 

Alu Satha- disciple of Meher Baba

Alu Satha was daughter of Homi Mama Satha and his wife Pilla (who lived in Bombay). Both came to see Baba with their children Alu, Dhun, Naval and Roshan. As instructed, Chanji stopped them. Baba saw this from His room. He came out, and, taking Chanji to task, scolded, "Why do you prevent them from coming inside? Don't you know who they are? They are part of the Sathas of Ahmednagar. Let them come in." Baba visited with them in His room. Roshan was just a baby, and Baba held her on his lap. He assured Homi that he would look after the children and not to worry about them. Baba handed Roshan to Homi Mama's sister Banumasi Kerawala, who was also present. No one then could understand the significance lying behind this seemingly simple gesture of Baba's. But years later, when Roshan married Banumasi son, Sam, they recalled this incident and understood its meaning.

Alu, Dhun and Naval had all been struck with muscular dystrophy, and Homi was afraid that Roshan too would be afflicted with it. But before he could mention this, Baba comforted him, indicating Roshan would be spared. Baba gave Dhun and Naval each a rose to eat and the family left happily

In 1961, Alu Satha wrote Baba through her sister Roshan Kerawala, pleading with Him to make Eruch well and to let her die instead! Alu was afflicted with muscular dystrophy and was crippled. Both she and her sister, Dhun, had suffered from the disease since childhood. But Alu's condition was growing worse day by day and she was prepared to die, though she was only 40 years old.

Baba once visited Bindra House and asked Alu to read Him a passage from a book of the Christian saint Theresa of Avila. He comforted her, "You are My Saint Theresa. Remember Me as she did. When you die you will see Me, and I will see you. I will give you bliss after death."

Meanwhile, Alu Satha's condition worsened. She stopped eating and drinking. On 18 h November 1961, she asked her sister to write again to Baba, "I feel that I will not be long in this world, and before I go I would like to have Your darshan. So please come and see me." Baba was in seclusion and feeling quite ill Himself that day. Roshan explained to Alu that there was no chance that Baba would come just to visit her. Nevertheless, her message was sent to Adi's office to forward to Baba.

Unexpectedly, when Baba received her message He indicated that He wanted to go see Alu. He was driven there at 3:00 P.M., accompanied by Goher, Pendu and Kaka. At that time, Baba had a fever and His hip was paining. Before leaving, Goher tried to dissuade Him, but Baba insisted that He wanted to go. Getting out of the car, the first thing He asked Roshan was, "Is Alu still alive?" and He went inside Akbar Press to see her.

Baba sat on the bed next to Alu and embraced her. "This world is a zero," He told her. "It has no meaning. It is like a movie you watch and get so involved in that you think it is real, but it is not. This life is like a movie. Now forget everybody and everything, and think only of Me."

Baba asked for a glass of sherbet. He drank most of it and gave the remaining amount to Alu.

He consoled her, "Why do you worry? I have done much work through you and there is much still to do." As mentioned, Baba had a fever and was perspiring. He took a handkerchief from His pocket, wiped the sweat from His forehead and gave it to Roshan to tie on Alu's right hand.

He gestured to Alu, "Look, My daaman is firmly in your grip. Forget the whole world. It is all illusion. I alone am real. Think only of Me and take My name. Don't worry at all. I will be with you." Baba instructed Roshan to place his photograph on the small refrigerator opposite Alu's bed, so that she could see it and focus her attention on it. He then returned to Meherazad.

Alu lapsed into a coma that evening and never regained consciousness. Four days later, Alu Satha merged in Him forever and was at last free of the intolerable suffering she had borne for years. Baba observed, "She has come to Me. I could have cured her in an instant, but it was best for her to suffer. Now, no more births!"

She died on 22-11-1961 at the age of 40. Baba said, “She has come to Me.”  (Extracted from Lord Meher)

 

 

 

 

EPISODE-38 (PANJ PYARE-1 BHAI DAYA SINGH OF GURU GOVIND SINGH & NIRAMJAN SINGH OF AVATAR MEHER BABA)

Bhai Daya Singh Punj Piare-1 of Guru Govind Singh

 

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

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

Again, the call came. Four more offered their head one by one.

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

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

Bhai Daya Singh was one of the Panj Piare or the five beloved celebrated in the Sikh tradition. He was son of Bhai Suddha, a Sobti Khatri of Lahore, and Mai Diali. His original name was Daya Ram. Bhai Suddha was a devout Sikh of Guru Tegh Bahadur and visited Anandpur more than once to seek his blessing. In 1677, he travelled to Anandpur along with his family including his young son, Daya Ram, to make obeisance to Guru Gobind Singh, this time to settle there permanently. Daya Ram, already well versed in Punjabi and Persian, engaged himself in the study of classics and gurbani. He also received training in the use of weapons.

In the historic divan in the Kesgarh Fort at Anandpur on 30 March 1699, he was the first to rise at the Guru’s call and offer his head, followed by four others in succession. These five were the first to be admitted to the fold of the Khalsa and they in turn administered the rites of initiation to Guru Gobind Singh who called them collectively Panj Piare. Daya Ram after initiation became Daya Singh. Although the five enjoyed equal status as the Guru’s close confidants and constant attendants, Bhai Daya Singh was always regarded as the first among equals. He took part in the battles of Anandpur, and was one of the three Sikhs who followed Guru Gobind Singh out of Chamkaur on the night of 74 December 1705, eluding the besieging hordes. He was Guru Gobind Singh’s emissary sent from the village of Dina in the Punjab to deliver his letter which became famous as Zafarnamah, the Letter of Victory, to Emperor Aurangzeb, then camping at Ahmednagar. Bhai Daya Singh, accompanied by Bhai Dharam Singh, another of the Panj Piare, reached Ahmednagar via Aurangabad, but found that it was not possible to have access to the Emperor and deliver to him the letter personally as Guru Gobind Singh had directed. Daya Singh sent Dharam Singh back to seek the Guru’s advice but before the latter could rejoin him with fresh instructions, he had managed to have the letter delivered, and had himself returned to Aurangabad. A shrine called Gurdwara Bhai Daya Singh marks the place of his sojourn in Dhami Mahalla.

Bhai Daya Singh and Bhai Dharam Singh returned and, according to Sikh tradition, they re-joined Guru Gobind Singh at Kalayat, a town 52 km southwest of Bikaner in Rajasthan. Bhai Daya Singh remained in attendance upon the Guru and was with Him at the time of His death at Nanded on 7 October 1708. He died at Nander soon after and a joint memorial there for Him and for Bhai Dharam Singh known as Aaigitha (lit. burning pyre) Bhai Daya Singh and Bhai Dharam Singh marks the site of their cremation.

Bhai Daya Singh was a learned man. One of the Rahitnamas, manuals on Sikh conduct, is ascribed to him. The Nirmalas, a sect of Sikh schoolmen, claim him as one of their forebears. Their Darauli branch traces its origin to Bhai Daya Singh through Baba Dip Singh.

In the institution of Panj Payaras the names of the five Beloved one’s have a very special significance. Bhai Daya Singh Stands for Compassion, Bhai Dharam Singh signifies the rule of Dharma or justice, Bhai Himmat Singh, denotes courage, Bhai Mohkam Singh refers to discipline and serenity, and Bhai Sahib Singh represents Sardari or Leadership/Sovereignty. Thus Guru Gobind Singh looking for an element of all five (Compassion, Justice, Courage, Discipline and Leadership) among His Khalsa.

 

Principal Niranjan Singh-as one of Punj Piyare of Avatar Meher Baba

Prof. Niranjan Singh, principal of Camp College then near Birla Mandir in Delhi was a distinguished scholar in Chemistry. He was an educationist and had held many important posts in erstwhile Punjab of undivided India.

Prof. Niranjan Singh came to know about Meher baba and His philosophy from Was Deo Kain. It was probably in the year 1952, that Prof. Niranjan Singh wrote his first letter to Meher Baba though W. D. Kain. Prof. Niranjan Singh had doubts and would cross examine with Mr. Kain on various points. One day while discussing with W. D. Kain he was told that most of the troubles worrying him were due to his past impressions (sanskaras). At the he asked Mr. Kain to write to Baba “ What is the glory of the guru (Master) if he cannot cancel the past actions (Karmas) and what is use of going under the protection of lion if a jackal was going to frighten him.” Baba was amused to read that letter and promptly came a reply through Eruch. Baba says, “But first surrender to the lion.”

In 1952, Mrs. Niranjan Singh was apprehensive of meeting Meher Baba. She deeply felt repeating the name of ‘Guru Nanak’ was better than meeting sadhus and saints. But it so happened that on 30th November 1952, W.D. Kain went to their house and informed them of Meher baba’s darshan programme and took then in a taxi to Prakash Chand house at 10, Tagore Road where baba was to give darshan. Mrs. Niranjan Singh recollects, “I cannot describe how elegantly Meher baba was got down from the taxi and swiftly moved and entered the house and sat on the sofa meant for Him. He was wearing white sadra. He was charming and lovely. His beauty was ethereal. I was stupefied by His presence. God knows what fear I had. I was unable to enter the house. I sat in the last row. I remember Baba asked the name of my husband. Baba said by His gestures, “Niranjan sigh is a pure gem.” all this was happening as if in a dream but I was still frightened. Just then Baba spoke through Eruch, “Are you frightened?” I quickly nodded my head and said ‘No’. Baba knew my inner state. He took my head in His hands and looked at me with so much of compassion that my heart melted and I wept continuously. The scientist and his wife came back home. The scientist had witnessed an unusual phenomenon. At times he saw Baba as Nanak and at times Baba Himself.  This confirmed his faith in the Master. On the morning of 30th November 1952, Baba dictated at the residence of W.D. Kain to be read over to Principal Niranjan Singh.

Next day again, the couple went to Kain’s house and had Baba’s darshan. The couple accepted Meher Baba as their Master. They knew for sure that Beloved Meher Baba’s spiritual status was very high.  Mrs. Niranjan recollects that Prof. Niranjan Singh was so impressed that he spoke to his collogues in the college and decided to invite Meher Baba to their college.  Invited by Niranjan Singh, in His College, Baba gave darshan to the students on 2nd December 1952. Meher Baba was received by Principal Niranjan Singh and senior professors were welcomed with garlands. There were more than 2000 students. First Niranjan Singh spoke on brief introduction of Meher baba then his own feeling. Mrs. Niranjan Singh also garlanded Meher Baba amidst loud clapping and cheering from the audience who were already mesmerized by His presence. On behalf of Meher Baba read two messages on “Soldiers of God” and “spiritual freedom” (these messages can be read from book Panj Pyare published & circulated by Waryam Singh)`

He corresponded with baba for a long time. Niranjan Singh and his wife attended a Sahwas programme for the first time in Meherabad in 1954. Niranjan Singh later narrated. In his words, Baba said to him. “In eternity nothing has happened and nothing will ever happen and all that happens now at this time it is nothing:’ amidst the gathering Baba pointed to me and said, “You must grasp it. If God has no beginning then what was before Him? The answer is God.ans what was before God? The answer again is God. The answer will always be God. Illusion has a meaning for time, cause and effect while in eternity everything happens “now”. Remember, when zero is added to one (i.e. added to the right of 1) this zero gets a value. Add as many zeros and the value increases accordingly, but if you put millions of zero before one, it has no value. Can you grasp?” 

Meher Baba had explained Vedanta in a nut shell to Niranjan Singh. Scientist in him always conflicted with the spiritualist. But in His presence all his doubts would vanish as darkness vanishes by the first streak of Sun light. On next day on 30th September 1954, Baba called Niranjan Singh for an interview. Baba said to him, “I will definitely make you feel so conscious that you know Me as God definitely. Definitely in an instant, all unaware!”  Niranjan Singh eyes were filled with tears.

The Lord promised him, Himself. Baba then asked him “Do you remember the promise I gave you?”   Niranjan Singh said, “Yes Baba, You promised me that you will visit my house.”

Baba said, “It will be fulfilled, even if I were to drop My body.”

Baba explained various kinds of experiences of Kaikobad who used to repeat Baba’s name one lakh times every day. Adding that Baba said all those experiences are in illusion. At this time Niranjan Singh said to Baba, “Baba, please take charge of my mind completely.” Baba replied, “Leave it to Me.”

Meher Baba then told him, “I give the gift of suffering to My lovers with home I am happy.” great suffering awakens great understanding.” Meher Baba then embraced Niranjan Singh. Niranjan Singh asked Baba, “Can I give this embrace to my wife? Baba embraced again Niranjan Singh and said, “This is for your wife.”

Once, Niranjan Singh had a doubt. Baba says, “He is infinite but His physical body is finite. How can the infinite be bottled up in a small physical frame. Promptly reply came from Baba through Eruch. It was said that baba was amused to hear his question. Baba reminded him to read and digest the pages of the book “God Speaks”. (Full text of reply from baba is not reproduced here). Niranjan Singh was not convinced with this reply. Much later when he again visited Meherabad Baba answered his question. Meher baba answered the questions of intellectuals time to time and the answers were later published in the book entitled “The Everything and the Nothing”. One day after the book was published Niranjan Singh visited Baba and sat with the disciples before Him. Baba said asked Francis and said,” Go and get that book Niranjan Singh is responsible for.” Then Baba quarried, “Are you not happy with the book?” Mr. Singh replied, “When I left my last visit last, I was so pleased and happy. My mind was always at rest since I had asked all the questions which bothered me and You had answered then to my satisfaction. I was really in a happy state I left here of Ahmednagar railway station “ 

Baba persisted, “Are you not happy then that all your questions were answered. Niranjan Singh replied, “Yes, Baba. You answered all my questions but when I sat in the train, this galloping mind of mine once again started asking intriguing questions.” Baba asked, “What is intriguing you now?”  Niranjan Singh said, “A thought came to my mind like this: Baba says; He is infinite consciousness in form, but how can the infinity be bottled up in a limitation? This intrigues me Baba. How is such a thing possible?”

Baba said. “Is that the only thing that intrigues you? Look, I am the Creator and yet there are so many things intrigue Me that perhaps you being a scientist, can explain them to Me. tell Me, do you see anything outside that open door?”

“Yes, Baba I see sandals.”

What else can you see?”

“Yes, I can see cattle grazing.”

What else do you see?”

“People moving around.”

“What else do you see?”’

“A range of hills, baba.”

What else?”

“Another range of hills behind that.”

What else do you see?’

“I see the clouds.”

It intrigues Me,” Baba said, “That these tiny eyes of yours can encompass such vastness. How is that possible? It intrigues Me how this little iris of yours can capture such vastness.”

Niranjan Singh understood and sat silent.

Niranjan Singh had corresponded with Baba many times. There are all three letters dated 26th November 1956, written By Eruch as directed by Meher Baba. (The text of letter is not produced here to make it brief)

Undoubtedly, Niranjan Singh was an intellectual giant whose heart Baba himself awakened.  (Extracted from book Panj Pyare published by Waryam Singh)

 

 

 

 

EPISODE-37 ( LORD KRISHNA AS SAKSHI GOPALA & AVATAR MEHER BABA)

Here is an episode of Sakshi Gopal (Lord Krishna) Himself travelled from Vrindavan to Vijayawada to witness the marriage of a Brahmin young boy on his sincere prayer. There is similar episode of a refugee from Pakistan who approached Meher Baba for justice on being cheated by a Baba lover. Baba asked refugee to call and bring the tree as witness before Him; the tree sitting under the same he had returned the loan to Baba lover. Though tree did not come but Baba lover-the cheater was caught in his words by Meher Baba and was forgiven later. Both episodes are described as under:

Lord Krishna as Sakshi Gopala

Once there were two Brahmins (priests) from Vidyanagara in South India, who decided to make a long tour of the various holy places of pilgrimage in Northern India.

After a long time the two pilgrims reached Vrindavana, the sacred place of Lord Krishna’s pastimes. They took their bath in the waters of the holy Yamuna River and visited such holy places as Govardhana Hill, together with all twelve forests of Vrindavana, eventually arriving at a great temple where gorgeous worship of the Gopala Deity was performed. Gopala is Lord Krishna in His eternal form as a cowherd boy. The beauty of the Gopala Deity stole away their minds, and feeling great happiness, they remained there for two or four days.

One of these Brahmins was elderly and from a high class family, and the other was poor and from a low class family. The young man, out of love and respect, had rendered menial service to the elderly man, ensuring that he felt no inconvenience from the rigours of travel. The elderly Brahmin was so grateful for this reverential attitude, which he had never encountered even from his own family members, that he announced his intention to hand over to the young Brahmin his daughter in marriage.

The young man immediately objected. “Sir, I have rendered service to you only for the satisfaction of Lord Krishna, for the Lord is pleased by service rendered to the Brahmins. In any case, I am not at all a suitable bridegroom for your daughter. You are well-educated and very rich, whereas I am without a decent education and have no wealth. Furthermore, your wife and sons will certainly never agree to it.”

The elderly Brahmin insisted. “My dear boy, I will give you my daughter, and I will neglect the position of others! Don’t doubt me in this regard; just accept my proposal!”

The young Brahmin replied, “If you really have decided to give your young daughter to me, and then say so before the Gopala Deity.”

In those days it was the custom to honour any promise made in front of the Deity, and, in any village, matters of dispute would always be settled in the temple, for no one would dare tell a lie before the Deity. So, entering the temple of Lord Gopala and coming before the Deity, the elderly Brahmin said, “My dear Lord, please witness that I have given my daughter to this boy.” Then the young Brahmin addressed the Deity, saying, “My dear Lord, You are my witness. I shall call for You to testify if it is necessary later on.”

Weeks passed by and eventually the two Brahmins arrived back in Vidyanagara, both going to their respective homes. After a while the elderly Brahmin remembered his promise, and with some anxiety he called together all his relatives and friends, and related to them what had taken place in front of the Gopala Deity. They were all very disappointed. They said, “When people hear of this, they will make jokes and laugh at you. If you give your daughter to that boy, we shall give up all connection with you.” Indeed, his wife and sons even threatened to commit suicide.

The elderly Brahmin said, “How can I undo the promise I made in a holy place? If I do not give my daughter to the young Brahmin, he will call Gopala as a witness.”

His son replied, “The Deity may be a witness, but He is in a distant country. How can He come to bear witness against you? Simply say that you do not remember what you said, and I shall take care of the rest.”

The next day the young Brahmin came to the house of the elderly Brahmin, but his son took a stick and chased him away. The young Brahmin then called the village people together, and they in turn summoned the elderly Brahmin to their meeting place. “This gentleman promised to hand over his daughter to me in marriage”, explained the young Brahmin.

When the elderly Brahmin told that he could remember nothing of what had taken place, his son stood up and said, “While touring various holy places, my father carried much money. Seeing the money, this rogue decided to take it away. He gave my father poison to eat, which has made my father mad. After taking his money, now he claims that my father promised to give him his daughter!”

Doubt entered the minds of the village people, and the young Brahmin protested his innocence. “I told this gentleman that I was not a fit husband for his daughter, but he insisted. He made his promise in front of the Gopala Deity, and I have asked the Supreme Lord to be my witness.”

The elderly Brahmin immediately said, “If Gopala personally comes here to bear witness, I shall surely give my daughter to the young Brahmin.” The son also agreed. We should note that whereas the elderly Brahmin was hopeful that Gopala would actually come, and thereby uphold the promise he had made, the atheistic son thought, “It is not possible for Gopala to come and bear witness.” Thus both father and son were in agreement.

With full faith in Gopala, the young Brahmin started at once for Vrindavana, and upon his arrival he narrated everything in detail to the Deity. “My dear Lord, I am not thinking to become happy by getting the daughter as a bride. I am simply thinking that the Brahmin has broken his promise, and that is giving me great pain. You are very merciful and You know everything. Therefore, kindly be a witness in the case.”

Lord Krishna spoke, “I’ve never heard of a Deity walking from one place to another!”

The Brahmin replied, “That is true, but how is it that you are speaking to me, although You are a Deity? My dear Lord, You are not a statue; You are directly the Supreme Personality of Godhead, Lord Krishna Himself!”

Lord Gopala smiled, and said, “My dear Brahmin, just listen to Me. I shall walk behind you, and in this way I shall go with you. Do not try to see Me by turning around. As soon as you see Me, I shall remain stationary in that very place. You will know that I am walking behind you by the sound of My ankle bells. Cook one kilo of rice daily and offer it to Me. I shall eat that rice and follow behind you.”

The next day the Brahmin started for his country, and Gopala followed him step by step. The Brahmin became very pleased to hear the tinkling sound of Gopala’s ankle bells, and every day he cooked first class rice for Gopala to eat. The Brahmin walked and walked in this way until he eventually arrived outside his village. Then he thought, “I shall go to my home and tell all the people that the witness has arrived.” Thinking this, he turned to look back, and saw that Gopala was standing there, smiling. The Lord said, “Now you can go home. I shall stay here and shall not leave.”

When the townspeople heard of Gopala’s arrival they were struck with wonder. They went to see the Lord and offered their respectful obeisance to Him. Everyone was very pleased to see Gopala’s beauty. Thus in the presence of the townspeople, Lord Gopala bore witness that the elderly Brahmin had indeed offered his daughter to the young Brahmin. Soon afterwards the marriage ceremony was duly performed.

When the King of that country heard of this wonderful story, he also came to see Gopala, and constructed a nice temple for the Lord. Although some time later the Deity of Lord Gopala was moved from Vidyanagara to the town of Cuttack in Orissa, He is still visible for all to see, and is famous as Sakshi-Gopala (the witness Gopala).

 

Avatar Meher Baba n

One day, a refugee from Pakistan who wanted to see Beloved Baba. He had lost everything and traveled to India along with his family. In Dehra Dun, he came to know about Beloved Meher Baba and would go to the Meher Baba Centre there. One day, he mentioned his plight to one of the Baba lovers, and that he had nothing. "I am a mechanic, and I want to open a workshop. But I have no money. Is there a Baba lover who can help me?"

The Baba lover replied, "Yes, there is one man, a nice person and very kind. He may help you."

And he gave the address of the potential helper to the refugee.

The refugee went to the man's home, and when the man heard of his guest’s plight, he asked, "How much do you want?"

"If you give me 5,000 rupees, that will be sufficient to open a workshop," the refugee replied. "I assure you that I will return your money as soon as possible, along with any interest."

And the man said, "Interest? You are a Baba lover. I don't charge interest to Baba lovers!"

The refugee was amazed and said, "Please take this down in writing, regarding the money you have given to me."

"What are you talking about? I have full faith in you. I trust you. You are a Baba lover, and therefore there is no need for me to put anything into writing. Please open your workshop. Whenever it is possible for you, return the money to me, without any interest."

The refugee was very impressed. He thought, "Indeed, there are kind people in the world. I have encountered so many difficulties. I had to leave Pakistan because of harassment. But now, how kind Beloved Baba is to arrange such a deal for me."

The refugee opened his workshop, repairing cars, motorcycles and other vehicles. Because he was an excellent mechanic, his shop was soon running very well, and he earned good money. Within a few months, he returned the loan.

And then what happened?

When the refugee met the person who had given him the loan, the latter asked, "How is your workshop going?"

"Because of Beloved Baba's grace, it is earning very well," the refugee told him.

"Since the earning is good, when are you going to return my money?"

The refugee thought that the man was joking. He said, "Did you forget? The first thing I did was to return your money to you?"

"What are you talking about?" the other responded. "I am not cutting a joke. I am telling you the truth. You have not returned my money, and I want you to return it as soon as possible!"

The refugee could not understand this. He had been very much impressed because of the man's kind help, but now he was in trouble. He told Kishan Singh, who, in turn, told Baba. "All right, Baba said, "call that refugee."

Which Kishan Singh did.

When the refugee came to Baba, Baba asked him, "What is the matter?"

The refugee told Baba the whole story.

Baba asked, "When the man gave you money, did he take anything down in writing?"

"No, Baba," the refugee replied. "He did not take anything in writing from me."

Then Baba said to him, "But there must be some witnesses?"

"No, Baba, there was no one. The man was in a field, so I went there. We both were sitting under a tree. Then I gave him the money."

Baba heard this and asked him to call that man who had loaned him the money. So the refugee brought him and Baba asked, "Did you give this refugee 5,000 rupees?"

And he said, "Yes, Baba."

"Did he return it?" Baba asked.

"No, Baba."

"Why did you not take it down in writing when you gave him the money?"

"I trusted him because he was a Baba lover."

Then Baba asked the refugee, "You don't have any witnesses?"

"No, Baba. We both were sitting under a tree in the field when I gave him the money."

So Baba said, "Then the tree is a witness! Go and call that tree."

The refugee was just looking at Baba -- he could not believe what Baba had just said.

"Did you not hear?" Baba said. "I just want you to go to that tree and call it here."

The refugee asked, "How will the tree come here, Baba?"

Baba replied, "This is My order. Go and tell the tree, and it will come."

So the refugee left. The man who loaned the money remained sitting there, and Baba started attending to other work. After two hours Baba asked, "That refugee has not yet come? How long should I wait for him?"

"Baba, that tree is far off," the man answered. "He will take another two hours to come back."

Immediately, Baba said, "How did you come to know that the tree was that far off?"

The man was caught. He said to Baba, "Baba, please forgive me. He did return the money to me, but I played mischief. Please forgive me."

And Baba said to him, "Never deceive anyone. You take yourself as a Baba lover? Are you a lover? You must be honest. What a sin you are committing! Stop doing such things. Never in your life do it again. Do you think I don't know? I know everything! I see everything, every moment. Nothing remains hidden from Me."

Then Baba added, "You speak a lie, and you can hide it from others, but can you hide it from yourself? You know that you spoke a lie. I am thousands of times closer than your very breath. So when you cannot hide a lie from yourself, how can you hide it from Me? Remember this and never repeat such things. I forgive you now, but never play such mischief on anyone."

Then the refugee returned, and Baba asked him, "Where is that tree?"

And he said, "Baba, I prayed and prayed to You before the tree. I told it that You wanted it to come to You. I bowed down to it 1,000 times, but still the tree did not move."

Baba told the refugee, "The tree had come here, and he gave witness! Ask this man."

"Yes, Baba, the tree came here and gave witness," the man admitted. "I am really very sorry." Then he said to the refugee, "Please forgive me; I deceived you. You did return my money. I will not do such a thing anymore."

Then the man turned to Baba and said, "Please, Baba, forgive me. I know You are All Knowing. You know everything, and nothing remains hidden from You. Henceforth I will be honest, and I will never deceive anyone."

 

EPISODE-35-(SHIVAJI & AVATAR MEHER BABA)

Meher Baba said, “In past time, I was Shivaji.” During His minor advent as Shivaji He planned activities of His present Avatarhood   Brief description of Shivaji and statements of Meher Baba on being Shivaji in the past are given as under:

Shivaji 

Shivaji (also Chattrapati Shivaji Maharaj, Shivaji Raje Bhosale) was the Founder of Maratha Empire in India. He was born in 1627 A.D. (or 1630 A.D.) at Shivneri, a hill fort near Poona. Shivaji’s father Shahaji Raje Bhosale was employed as an officer in the army of the Sultan of Bijapur. Shivaji was brought up under the care of his mother Jijabai and guardian Dadoji Kondadev.

Shivaji’s mother Jijabai and his guru Ramdas inspired him with the noble and patriotic ideas and infused in him love for the religion and the motherland. Shivaji got military training and learnt the art of government from Kondadev. He organized a number of Marathi hill-folk into a fighting force and began to raid neighboring territories.

In 1940, he was married to Saibai.

Shivaji started his conquests: Chattrapati Shivaji began his early career of conquests at the age of nineteen by capturing the fort of Torna, about twenty miles from Poona. After this he conquered other forts like Chakan, Singhagarh and Purandar, situated within the territories of the Sultanate of Bijapur. In order to put pressure on Shivaji the Sultan of Bijapur imprisoned Shahaji Raje Bhosale, Shivaji’s father. After that Shivaji kept quiet for a few years. Shahaji Raje Bhosale was released by the Sultan. But Shivaji again started his activities of conquest. By 1655 Shivaji had occupied the northern part of Konkon and the fort of Javali.

These acquisitions provoked the Sultan of Bijapur who sent against Shivaji in 1659 a large army under a senior general named Afzal Khan, with instructions to bring Shivaji to the court dead or alive. In a clash between Afzal Khan and Shivaji, Afzal Khan was killed by Shivaji.

The army of Shivaji defeated the Bijapur Sultanate in the Battle of Pratapgarh (November 10, 1659). Huge quantity of weapons and war-materials were collected, which further strengthened the Maratha army. This success gained him much reputation among the Marathas. He became a Hero.

The Sultan of Bijapur again sent a large army, under the leadership of Rustom Zaman, which also failed to curb the power of Shivaji. The battle took place on December 28, 1659. The Maratha army of Shivaji defeated the Bijapur army in the Battle of Kolhapur. A large number of horses, elephants and warfare materials were gained by the Marathas.

Shivaji and the Mughals: Emboldened by his success Chattrapati Shivaji began raiding Mughal territories in 1657. Aurangzeb felt the necessity of chastising him and sent a big army under Shaista Khan. He occupied Poona and encamped there. One night Shivaji made a surprise attack on Poona. A large number of Mughal soldiers were killed and Shaista Khan had a narrow escape.

Thereafter, in 1661, Kartalab Khan was sent to counter Shivaji. In the Battle of Umberkhind, the large Mughal forces were defeated by relatively smaller forces of the Marathas.

After this incident in 1664, Shivaji sacked Surat and carried off a huge booty.

Treaty of Purandar: Aurangzeb then sent Raja Jai Singh of Amber and Dilir Khan to subdue Shivaji. Jai Singh captured a number of forts held by Shivaji and compelled Shivaji to conclude the treaty of Purandar (1665 A.D.). By the terms of the treaty Shivaji had to cede 23 forts to the Mughals, acknowledge the supremacy of the Mughal emperor and agreed to assist the Mughals in their fight against Bijapur. Jai Singh also persuaded Shivaji to pay a visit to the imperial court at Agra.

Escape of Shivaji: Aurangzeb did not treat him well and kept Shivaji and his son Shambhaji, imprisoned under careful watch. But Shivaji managed to escape from Agra with his son. Reaching home he started war against the Mughals with renewed vigor. At last Aurangzeb was obliged to recognize him as a Raja (king).

In 1674 Shivaji declared himself an independent ruler of Maharashtra and amid great pomp and grandeur celebrated his Rajyabhishek (coronation ceremony). He assumed the title of Chattrapati. Then he conquered Jinji, Vellore and a large part of Tanjore. Shivaji died in 1680 A.D.

Estimate of Shivaji: Shivaji was a born leader and a great administrator. He had a successful military career. He is known for establishing a well managed administrative and military system. His charisma drew people around him. In him they found the leader who never hesitated to risk his own life in times of danger. Shivaji had a constructive genius of a high order. The army of Shivaji was well organized. The most significant achievement of Shivaji was the welding of the Marathas into a nation. He infused a new spirit of unity and dignity into the Maratha people consisting of 96 clans.

In recruitment to services Shivaji showed no partiality to any community. There was no discrimination, no casteism, and no communalism. He, however, laid emphasis on the recruitment of the son of the soil. Though a champion of Hinduism, he extended his liberality to the people professing other religions.

Art and Culture: Shivaji was a patron of art and culture, piety and letters. Shivaji has the grace two Perfect Masters of Ramdas and Tukaram, Other prominent among the saintly persons were Baba Yakub, Mauni Baba, etc. Sanskrit poets like Jairam, Paramananda,  Gaga Bhatt, and some Hindi poets received his patronage.

Administrative system of Shivaji: The administrative system of Shivaji was largely borrowed from the administrative practices of the Deccan states. It was also influenced by the principles laid down in Kautilya’s Arthasastra and the Dharmasastras. In the discharge of his duties he was assisted by a council of ministers.

Provincial administration: Shivaji divided the territory under his direct rule (which he called the Swaraj territory) into a number of provinces. The ancient institution of the Panchyat was preserved in the rural areas. The head of the village, administered the village with the help of the panchyat.

Revenue system: Shivaji laid down an excellent revenue system based on the principles adopted by Todar Mal and Malik Ambar. His officers made an elaborate survey of the land and fixed the rent at 33 per cent of the gross produce. Shivaji afterwards demanded a consolidated rent of 40 per cent. It is however; wrong to assume that Shivaji abolished the jagirdari system.

Chauth and Sardeshmukhi: Chauth and Sardeshmukhi were also the main sources of income of the state. They were levied on the territories which were not under the direct control of Shivaji. The inhabitants of these areas paid the Chauth or one fourth of the standard revenue as protection money against the plundering raids of Shivaji. The territories and principalities which paid chauth were also required to pay an additional tax called Sardeshmukhi. This was one tenth of the revenue of those areas. Those who paid Sardeshmukhi received Marathi protection against other invaders. Both the taxes together made a sizeable income for the Maratha kings.

Military system: Shivaji created and maintained an organized and disciplined army consisting of infantry, cavalry and navy. Shivaji recruited only able persons in his army. He had the skills to manage a huge army. His army mostly composed of light infantry and light cavalry was admirably well-adapted to guerilla warfare and hill campaign. The army movements were extremely quick.

Forts played an important role in Shivaji’s military system. Every fort was kept under three officers of equal status. They acted together but served as a check on one another.

Shivaji recognized the necessity of a strong navy. He had a navy of about 200 warships. The creation of a navy shows the foresight of Shivaji. A number of coastal fortresses kept guard over the sea. The Portuguese, the British, the Siddis and the Mughals were thus effectively kept in check.

Nor were Shivaji’s intelligence service neglected. The espionage system formed a well-paid and efficient wing of the Maratha army.

Death of Shivaji: Chattrapati Shivaji Maharaj died on April 3, 1680. After the death of Shivaji, his son Sambhaji Maharaj (1680-1689) succeeded him. After the death of Sambhaji, his brother, Rajaram Maharaj, assumed the leadership of Maratha Empire and continued the struggle.

 

Meher Baba as Shivaji

 

In 1925, at the time of the Poona Hut, Baba had spoken of the Maratha king, Shivaji, and hinted that Shivaji was one of his minor incarnations.

He repeated something similar at Kaka Shahane's House, when he wrote on his slate and swore it was true: "Although European historians paint Shivaji in a different light, there was no warrior so brave, so sincere, so clever, so gentle, or so pure. He was a perfect devotee and a true disciple of his Spiritual Master, Swami Ramdas. It is the same Shivaji that is now present in this form to perform a great part in the tremendous spiritual outburst that is meant to occur in the near future."

Then Baba remarked, "I was present at the time of Jesus, too, but that is another matter. It is a secret, but a part of it I have thus revealed."

In reference to Shivaji, Arjun asked, "Are the men of that time present here?"

Baba nodded and then asking for the slate, he wrote: "Although many were with him, about 24 played a key role at that time. Ten out of these 24 will once again, within two years, be the instruments of great spiritual workings in the world. Afzal Khan, who was killed by Shivaji, will assume the lion's share of the work. One foreigner at that time played a key role, too, and he likewise will be one of the most prominent members of Shivaji's circle. Shivaji has now realized Truth, and through him at the appointed time in the near future, these companions will also realize they played a powerful part in the scheme. "

Baba concluded, "Don't think about it. Let it go, it is all a mystery. But the knowers will know within two years from this date."

The next day, Baba wrote another cryptic remark: "The secret will be out in the year 1927 when, at a touch, again the blind will be given sight and the dead will be raised with a breath."

During the early phase of His Universal work Baba declared to a foreign journalist that He was Chattrapati Shivaji in one of His previous incarnations. According to History, Shivaji came into contact with two perfect Masters, namely Sant Tukaram and Ramdas Swami beside some Muslim saints.

On 4th November, 1927, in morning, Meher Baba made following comments before mandali on historical figure Shivaji.

Shivaji was the greatest warrior of them all, even greater than Napoleon. Napoleon, though brave and clever, was proud, greedy and vicious. Shivaji was brave, but less clever than Napoleon; yet Shivaji was not proud or greedy. He was guided in all his actions by his Guru, Swami Ramdas. Everything is fair in war, even trickeries, yet Shivaji actually offered his whole kingdom to his Guru. He had great administrative powers, pure motives and conduct; hence he was great in every way – the only great king of the Hindus since the time of Ashoka.

Statue of the great warrior—king Shivaji had been erected in Poona. One day, during a stroll through the city, Baba explained that for certain spiritual work, there occur in varying centuries two types of Avataric incarnations: major and minor. He then revealed one of his past minor incarnations had been as Shivaji: "In a past lifetime, I was Shivaji. Until recently, the British have left nothing undone to detract from Shivaji historically. Yet, they have now, when I am present in this form, had a statue unveiled by the Prince of Wales last year in Shaniwar Wada."

Glancing at the men present, he revealed, "You were all with me at the time of Shivaji. Behramji was Afzal Khan, the Moghul general who was killed by Shivaji. Sadashiv Patil was Tanaji Malsoore, the man who gave his life to save Shivaji." Later, in private, Baba explained to Gulmai's son Adi that he had been Shivaji's wife.

In Maharashtra, people have great reverence and love for Shivaji, and these statements by Baba further consolidated the early disciples' faith in Baba's greatness. After he revealed this, the men talked of it for days among themselves.

There is significance in the role of Shivaji's activities in founding the Maratha kingdom (which later became the state of Maharashtra) in the Deccan plateau during the 17th century. Born in 1627, Shivaji was a versatile personality and leader — a statesman, social reformer, brilliant military strategist and advocate of religious tolerance. Called "the Grand Rebel," he was devoted to Hindu religious freedom and fought against the Muslim oppression and persecution of Hindus that had been instigated by the Mogul ruler Aurangzeb. Shivaji was spiritually guided by Swami Ramdas, a Sadguru. Although veiled from his true identity, Shivaji reorganized the country of India and prepared the people's consciousness for the advent of the Avatar, especially the Muslims and Hindus in the Deccan.