Hits: 0





Becoming of a spiritual aspirant

When the thinning of sanskaras begins, one tends to proceed towards the path of spirituality and slowly turns into a genuine seeker or an aspirant. According to one’s past connections, either a Sadguru (Perfect Master) or Avatar (God-Man) of the age takes such a one under His tutelage or fold. Perfect Master helps the seeker in innumerable ways and leads one to the goal of God-realisation. The path is discussed as under:

Beside gross and subtle body, mental body is always present in the soul from the very beginning of evolution even before stone stage in latent form. In the lower forms, mental body manifests as instinct while in human form, the mental body gets fully developed and attains intellect (the faculty of discrimination between good and bad). After several births, the soul gets tired of successes and failures, by which intellect evolves into intuition and gathers thirst for knowing inner realities of life. Intuition is of two kinds, one from mind and the other from heart. Intuition leads one towards faith (belief) in God or Master.

Faith is developed in three ways

  1. Intellectual faith (by reading and hearing scriptures)
  2. Faith by sight (by seeing the Master and His ways)
  3. Faith by experience (through personal understanding of Master’s grace in one’s life)

Faith is also of two kinds

  1. By Intellect (unstable)
  2. by heart (stable)

Meher Baba explained: Faith may get shaken but conviction does not get swayed under any circumstance. Conviction is unshakeable faith in the Master. Such conviction in one’s own Master is a definite path that shall lead one to illumination. Thus, the journey of the soul can also be said as growing from instinct to intellect and intuition to illumination.

One may say that faith is a precursor to conviction, which leads one towards unconditional love.  Devotion (bhakti) is not love, as devotion seeks happiness for oneself, while love (prem) seeks only the happiness of the Master which finally ends in union of the lover and the Beloved.

In the Hindu philosophy, Bhakti is classified in nine types:

Sharavan (Hearing scriptures)

Kirtan (Bhajan)

Sumiran (Remembrance/ love)

Seva (Service)

Arti (Puja/Archana)

Vandana (Praise)

Sakha bhav (Friendship)

Sevak (Servant /das)

Samarpan (Surrenderance)

Meher Baba discoursed: A seeker undergoes three stages on spiritual path – viz: the stone stage, worm stage and dog stage. In first stage akin to the stone, it is the Master Himself who pours unconditional love and by His grace, love is awakened in the aspirant. When the aspirant progresses to the next stage, one is like a worm wriggling between doubts and devotion, while in the last stage the aspirant is like the dog, always faithful to the Master under all circumstances.

Some more points that amplify the path and importance of a Master

Soul may proceed on the internal journey toward God-realisation through planes with or without help of a Master, Perfect Master (Sadguru) or Avatar.

With the help of Wali and Pir (advanced soul of 5th and 6th planes) one can reach up to 5th or 6th plane of consciousness but cannot attain the consciousness of 7th plane of God–realisation without the help of a Perfect Master (Sadguru) or Avatar.

Through other paths of yoga, one can traverse spiritual path directly without help of a Master but one cannot go beyond the 6th plane of consciousness and the aspirant has to wait for a Perfect Master (Sadguru or Avatar) until appropriate time.

Supreme condition for sure and steady progress on the path is the benefit or the guidance drawn from the Perfect Master (Sadguru) or an Avatar.

In the context of intellect, aspirants may be grouped as under.

  1. Illiterate: It is easier for an illiterate aspirant to accept God or a Master by heart almost without any reasoning by intellect.
  2. Semi-literate: The aspirant accepts God or a Master by heart with moderate reasoning by intellect.
  3. Fully-literate or Intellectual: The aspirant accepts God or a Master by heart with sufficient reasoning by intellect. Some intellectual aspirants develop tendency of reading, then writing and thereafter speaking still being aware that all these are meaningless compared to constant remembrance of the Master silently and wholeheartedly.

Sign of a spiritual aspirant

When an aspirant begins introspection i.e. analysing his thoughts, words and actions for its goodness, he is fraught with the obstacles of self-conceit, righteousness and pride unless he is under the guidance of a Guru or Master. As the aspirant gradually progresses on the path, he develops a feeling that he is far behind in his love towards his Guru or Master. The more he deepens his effort, the more he feels incapacitated in his effort. This tendency helps him intensify his love for Guru or Master to the fullest and reduce his ego to zero, which is final stage i.e. Manonash; (annihilation of mind) and the aspirant gets instant God-realisation with the help of His master.

Three important and unimportant things on the spiritual path

There are three things which are of paramount importance on the spiritual path. There is no compromise. These are love, obedience and surrender. Love is great in itself, but greater than love is obedience, and greater than obedience is surrender. Love seeks the will of the Beloved. Obedience carries out the will of the Beloved. One who surrenders is resigned to the will of the Beloved. One who loves exists as the lover of the Beloved. Why? Because he simply loves the Beloved. One who obeys exists as the slave of the Beloved. One who surrenders his mind, body and soul has no existence – only the Beloved exists in him.

Meher Baba said, There are three things which are most unimportant: to offer Me garlands, to worship Me, to perform My puja-arti. These are not the signs of love for God. Love is a gift from God to man. A Perfect Master never gives the gift of love. Obedience is the gift from Master to man. Surrender is the gift of man to the Master

Value of faith for an aspirant

One of the most important qualifications for the aspirant is faith. Of faith there are three kinds:

  1. Faith in oneself,
  2. Faith in the Master, and
  3. Faith in life.

Faith is so indispensable to life that unless it is present in some degree, life itself is impossible. It is because of faith that is cooperative and social life becomes possible. It is faith in each other that facilitates a free give and take of love, a free sharing of work and its results. When life is burdened with unjustified fear of each other, it gets cramped and restricted.

A spiritual aspirant needs to develop following qualities for speedy progress.

  1. If possible, observe celibacy. If already married, keep as little sexual intercourse with your partner as possible. Consider, if you are a man, all other women as your sisters; if you are a woman, all other men as your brothers.


  1. Avoid all animal food, except milk and the products of milk. Don't partake of even eggs.
  2. Avoid all intoxicating drugs and drinks. Tea is not an intoxicant, provided it is weak. But be moderate in your habit of tea drinking.
  3. Curb yourself, and never give way to anger. Whenever you fly into a passion, you contact red sanskaras, which are the worst of all.



Spirituality is to get rid of your false self, and when your false self goes, you know what you are in Reality.

When nothing upsets you, you are at the beginning of path. When you desire nothing, you are halfway on the path, when nothing becomes everything, you are perfected.

On spiritual path, hypocrisy is the only sin. Be honest. - Meher Baba

According to Meher Baba



True spirituality signifies the internal renunciation of mundane desires. Mere external renunciation (asceticism) does not lead to spirituality.

Spirituality is a thing to be experienced and lived. It makes you firm like a rock. Neither worldly sorrows nor pleasures upset you. You attain the state where no desires remain, and you want nothing. When you do not want anything, you have everything.

Spirituality is simple.

Spirituality is so simple but the pandits (priests) and Vedantists have given it so many names and aspects, filling up pages and pages of volumes after volumes with dry philosophy. Ordinarily people are puzzled as what to accept and what to reject, what to do what not to do, it has assumed such an aspect and has given to such a degree that anything (simple) given as practice to spiritual aspirant is not taken seriously. It is taken lightly and rejected, so that even Masters have to put up some polished coating on these simple things to appear solemn, serene and dignified.

Spiritual path defined

Meher Baba, explained to a reporter, what is the spiritual path and what are the criteria for one being on the Path. When you begin to think of yourself as being on the path, then you are not. The path is not a defined direction set apart from yourself. It begins and ends within yourself. It is not so much more of a path added, but so much less of the veil of ignorance. In short, the path is “I want nothing.”

But, although this denotes a freedom from wanting anything, even this desire for nothing is a want and a binding that has ultimately to be effaced before you reach the Goal and attain that total freedom from all want.

The spiritual path is like climbing up to the mountaintop through hills, dales, thorny woods and along steep and dangerous precipices. There is one thing which is most necessary for safe and sure arrival at the top, it is love. All other qualifications which are essential for the aspirants of the highest can and must come to them if they faithfully follow the whispers of the unerring guide of love, who speaks from within their own hearts and sheds light on the Path. If you lose hold of the mantle of this guide, there is only despair in store for you.

The gateway to the highest state of being one with God is firmly closed to all who do not have the courage to lose their separate existence in the restless fire of divine love! You cannot be too alert on this Path. Even the slightest of lingering in the false world of shadows is necessarily an invitation to some suffering which could have been avoided if the eyes had been steadily fixed on the supreme goal of life.

The heart without love is entombed in unending darkness and suffering. But the heart which is restless with love is on the way to realisation of the unfading light and the unfathomable sweetness of life divine.

Human love should not be despised, even when it is fraught with limitations. It is bound to break through all these limitations and initiate the aspirant into the eternal life in the Truth, so that the lover loses his separate and false self, and gets united with God, who is the one matchless and indivisible ocean of unsurpassable love.

 Four journeys of spiritual path

On the spiritual path there are four journeys, but they are journeys within. The first station (plane) of the first journey dazes the aspirant, but it is all nothing but a tamasha (show) of light, of colours, of circles, of sweet fragrance and music etc. This is not God! He is far, far away! There are so many so-called saints who get stuck in this plane and who bind themselves in this tamasha and bind others also. Only a hero from among millions dares to progress and reach the Goal, the end of the first journey.

Three main stages of experiences of the spiritual Path.

There are three states of experiences. When a seeker enters the spiritual path, for twelve years he has the experience of enthusiasm.

Then comes the period of depression. This depression goes deep to such an extent that the aspirant neither feels interested in the world nor in God. This dark period lasts for twelve years.

After the period of depression comes a period of hope when the aspiring pilgrim starts feeling interested in God again. This period is also for twelve years. At the end of this period, the pilgrim achieves God-realization by the grace of the Qutub.

In some cases the pilgrim gets the experience of enthusiasm for three years, and he also experiences a dark depression for three years. Then comes hope for twenty years, at the end of which he receives glimpses of God.

There are various experiences in the gross sphere, such as health, food, sight, hearing, smell, sex, etc. But when a pilgrim experiences the subtle world, all those experiences of the gross world become insignificant. The experiences of the subtle world are as innumerable as those of the gross world. In the mental world, there are few experiences. When a pilgrim enters the mental world and experiences it fully, the experiences of the gross and subtle world become insignificant. In vidnyan-bhumika (the seventh plane) there is only the experience of God. When an aspirant experiences vidnyan-bhumika, all the experiences of the gross, subtle and mental worlds become utterly insignificant for him.

When one achieves God-Realization by the grace of a Perfect Master, it is either at midnight or at five o’clock in the morning. But the Avatar can give God-Realization at any time.

It is difficult to experience spirituality.

It is very difficult to explain experience of spiritually, for they lie beyond the domain of intellect. A Persian poet has said: “As soon as you step on the threshold of spirituality, you need different ears to hear and different eyes to see.” Tukaram has also said: “The ways of the Masters stand in contradiction to those of the world.”

God -realization is very difficult,

Realization is very difficult, because we have to see ourselves by being ourselves. And so, for this there is only one remedy and that is contact with a Sadguru. Even then, you must annihilate yourself. In short, you must lose yourself to find your Self; until then, you cannot Realize. So, perform karma (actions) not for you, but for others. Try to forget yourself. Follow this to such an extent that you would have the state of Absolute Nakedness. Paradoxical as it may seem, perform karma – not to lose God, but to lose in God.

In the highest type of fana (state of annihilation), there is Divine Vacuum. Here, fana means complete losing of God, complete vacuum. In this state, you are not there, God is not there, nothing is there; but as soon as there is no God, no individual, God comes back with all glory, and you become Realized.

If, with herculean efforts, a man loses himself one hundred percent, he becomes a majzoob. In this case, God is lost and found, but the Life of God is not lived. If he regains consciousness of the world, he lives the Life of God.

Before Realization, the veil must be torn away and the mind must die. It is due to this veil that every individual mind functions in the gross and subtle bodies. Removing the veil would separate the gross from the subtle, when that occurs, in the subtle state you would be able to see internal things with as much clarity as you see gross objects. While doing all physical activities such as eating, drinking, sitting, and standing -while your body is functioning – there is simultaneous progress into the subtle world. When the gross is separated from the subtle, it is like killing two birds with one stone.

But the veil must be ripped off. Though this veil is thin, at the same time it is very strong. It cannot be slit easily, but it can be rent in an instant by a Perfect Master. If it is torn, the consciousness of the soul at once enters the first plane. When a parrot escapes from its cage, it flies straight into the air without looking back.

But progress comes to a halt at the first plane if the rent in the veil is made through one's own efforts or with the help of a yogi or saint – an imperfect guru. Seekers advance on their own but it is ultimately useless, as they inevitably become entrapped. If a Perfect Master is there to help, he would not tear the veil unless the aspirant is fully ready; then the Master would take him straight to the goal.

Only a Sadguru can free one from the cage of illusion, but three conditions are required – longing, patience and rock-like faith. Nothing is gained without longing. This is all that is needed, but the aspirant should remain restless. For instance, if a man is stung by a scorpion, he constantly thinks of how to overcome the burning, throbbing pain. He forgets about eating drinking and worldly pursuits. He forgets everything and has only one thought: how to make the pain subside.

In the same way, there should be continual longing to be one with God. There should be no other thought except this: "I must be one with God today – immediately, this moment!" The mind and heart must be devoid of any other thought. Even though many years of suffering may pass, patience should never be forsaken. At first the longing is intense, but gradually it lessens and cools down. This should not be the case; patience must not be lost. It must be persistent. In the beginning there is great enthusiasm and a person is convinced he will soon gain Realization. But with the passing of time, his enthusiasm wanes.

A person may be purposely snared by the Master and then thrown out! I, too, do such things. But a wise man silently puts up with everything that comes from a Master. One who is unwise becomes impatient and starts grumbling. But Masters always coax the aspirant along and gradually give him a push on the path. Masters always behave like this; it is their nature.

Crossing the path is like a pulling-pushing tug of war. But a wise man does not act in this way. A smart bird who is caught in a trap does not flap its wings to free itself. It remains quiet and unflustered, waiting for an opportunity to escape. An inexperienced bird flutters and squirms, becoming flustered and injuring itself more.

It is not necessary to have full road map of spiritual path for an aspirant

In the spiritual life it is not necessary to have a complete map of the path in order to begin travelling. On the contrary, insistence upon having such complete knowledge may actually hinder rather than help the onward march. The deeper secrets of spiritual life are unravelled to those who take risks and who make bold experiments with it. They are not meant for the idler who seeks guarantees for every step. Those who speculate from the shore about the ocean shall know only its surface, but those who would know the depths of the ocean must be willing to plunge into it.

It can better be understood by a well-known story of an ass. An ass, who was plodding along a road for a long time and was very hungry, happened to see two heaps of grass—one at some distance on the right side of the road and the other at some distance on the left side of the road. Now the ass thought that it was of utmost importance to be absolutely certain which of the two heaps was clearly the better before he could intelligently decide to go to one heap rather than the other. If he decided without thorough thinking and without having sufficient grounds for his preference, that would be impulsive action and not intelligent action.

Therefore he first considered the distance at which the two heaps were respectively placed from the road he was treading. Unfortunately for him, after elaborate consideration, he concluded that the heaps were equally distant from the road. So he wondered if there were some other considerations that might enable him to make the "right" choice and speculated upon the respective sizes of the heaps. Even with this second attempt to be theoretically sure before acting, his efforts were not crowned with success because he concluded that both heaps were of equal size. Then, with the tenacity and patience of an ass, he considered other things, such as the quality of the grass. But as fate would have it, in all the points of comparison he could think of, the two heaps turned out to be equally desirable.

Ultimately it happened that since the ass could not discover any deciding factor that would make his preference appear theoretically sound, he did not go to either of the two heaps but went straight ahead — hungry and tired as before and not a whit better off for having come upon two heaps of grass. If the ass had gone to one heap, without insisting upon the theoretical certainty of having chosen wisely, he might perhaps have gone to the heap that was not as good as the other. And despite any mistakes in his intellectual judgment, he would have been infinitely better off from a practical point of view.





Accept whatever God gives with firm faith in His love and grace. Then you will find peace and strength, suffering and miseries come according to the divinely established Law of Karma, Cause and Effect and our own actions are the cause of these and no one else needs to be blamed.

Be resigned to My will and accept willingly the situation in which you are placed and I will give you inner strength to face the battle of life.

Be patient. Wait in My Love. Those who wait for Me, never wait in vain. Hold on firmly to My Daman and wait for My call.

If you endure your lot with patience and contentment, accepting it as it My Will, you are loving God.”

Through unfathomable ways, I lead you to liberation. Accept My rhythm. Come in tune with it or without any reservation.-Meher Baba

According to Meher Baba

Three types of Resigners:

  1. Those who are so completely resigned to the will of the Master that even the one question of how, why, or when never even enters into their minds. Hafiz says: "Do not breathe a word smacking of why and wherefore, because the blessed disciple accepts heartily every word that the Sultan (Master) utters," (meaning, he is the chosen disciple who obeys the Master in everything and anything with all his heart).
  2. Those who do what the Master asks at all costs, sacrificing everything, not asking for reward, but do it under compulsion of surrenderance to the Master's will.
  3. Those who do what the Master asks at all costs but expect reward.

Be content with your lot

Rich or poor, happy and miserable, understand that God has designed it for your own good and be resigned to His will. You eternally were and always will be. You have had innumerable forms... Until you get spiritual freedom, you will be invested with many other forms.

Acceptance of God’s wills-an episode:

There was once a Perfect Master who was walking along a rough country path which wound its way between and under trees of many varieties. The Master came upon a man seated near one of the trees in the act of meditation.

The man, becoming aware of such a strong spiritual presence, opened his eyes. He immediately reacted to this advanced being with a cry of, "Oh, Master, will you tell me how many more lives I must pass through before realizing God?"

The Master looked at him and replied, "It will be four more lives before you reach your goal." The yogi reacted badly to this, complaining that it was too long, especially as he was working so hard to obtain his freedom.

The Master then continued his walk through the trees. After a time he came across another yogi who also opened his eyes and asked the same question as to the amount of time that must pass before he would receive God-realization.

On being told that he had about 300 more years before this longed-for event; he also grumbled, but was not as aggressive as the first yogi had been.

Again the Master walked on, and again a meditating yogi asked the same question.

The Master looked at the tree under which the man was sitting, and saw that it was covered with thousands of small leaves and then replied, "You will have as many lives as there are leaves on this tree."

The yogi reacted by joyfully saying, "Oh, thank you Master, thank you, it is such a wonderfully short time." Immediately at such submission to the will of God, this yogi received the longed-for realization. (*)

(*) Yogi was very happy to hear from the Master that he would definitely get realisation one day. (an interpretation)





Anger is a form of mental entanglement

Anger is reversed Love.

Anger is whirl wind which blows out the lamp of mind.

Anger is the fume of irritated mind. It is caused by the thwarting of desires. It feeds the limited ego and it is used for domination and aggression. It aims at removing the obstacles existing in fulfilment of desires.

Anger should be swallowed.

Be angry with none but your weakness If you get angry and cannot control, you are animal.

Lust, greed, and anger respectively have body, heart, and mind as their vehicles of expression.

Neither of the extremes is good - those who do not get excited, and those who very quickly lose their temper. But they are great who, though excited, control their anger.

To conquer anger is the true courage. He who fails to control anger is a weakling.

The frenzy of anger nourishes egoism and conceit, and it is the greatest benefactor of limited ego. Mind is the seat of anger, and its expressions are mostly through the activities of mind.

To become excited and to express it is the easiest thing on earth. But to control anger is a great thing.  -Meher Baba

Meher Baba explained

An angry man is like boat without captain – a good illustration given by Perfect Master Ramakrishna Paramhans

Ramakrishna Paramhans was from the area around Calcutta and the Ganges flowed by His ashram. One day Ramakrishna was standing by the river with His disciples and, pointing to a boat moving upstream, He gave this parable on anger.

The boatman rowing upstream sees another boat, far off, moving downstream towards him. He shouts. "Hey, watch out! Change your course, look out!" But the boat continues to rush towards him and, as it comes closer, he sees that there is nobody in the boat. Now is he going to continue to yell at the boat to change its course? No, he is simply going to change his own course and steer around the onrushing boat.

Ramakrishna said, "The one who is angry is like a boat which has no captain. When you see there is no captain, steer away. Don't stand and throw words back at the boat in anger.”

Different stages of controlling anger

If you do not get angry, you are like stone, If you get angry but you cannot control it, you are an animal. If you get angry and can control it you are like an angel, a saint. It is going against one’s nature and habit that helps. Not getting angry will not help. You must not express it. Impotence is no help.

How to control anger

Why are you upset about getting angry? I do not want stones around Me. I want human beings. It is natural that you feel angry and it is also expected of human being to control the expression of anger. To flare, go into tantrums, and kick out –that is not good. Someone bullies you, you shall hiss at them so that they do not take advantage of you. But hissing does not mean striking the person. Express anger if need be but do not feel angry within.

Remember that when anyone hurts you, it is I who hurts you. When anyone loves you, it is I who love you. When any one laughs at you, it is I who laugh at you. When you love anyone, it is I whom you love. I am in everything. How can you realize My infinite presence if you shrink from Me in those who hurt you and welcome only in those who pleases you.

When you are angry or get lustful thoughts, at once remember Me whole-heartedly. Let My Name serve the purpose of a net around you so that like mosquitoes, thoughts may keep buzzing around you, yet they will not be able to bite you.

Let the thoughts of anger, lust and greed come and go freely without putting them into words and deeds. Then the related impressions in your mind begin to wear out and become less harmful.

It is better to feel angry sometimes rather than merely to express anger. Although you mind may be angry do not let your heart know it. Remain unaffected. If you never feel angry you will be like a stone, in which form the mind is least developed. Even you express anger, do not feel angry within.

Best solution to control anger

Wait for few second and think that person opposite you is none but Baba. Then you will not get angry with Baba.

It is difficult to control  anger-Padri (disciple) could not control it-an episode

Padri was busy fitting the plumbing of the new building at Pimpalgaon. Baba would visit daily and insist that he should speed up the work. Once, in a teasing mood, Baba remarked to Padri, "Be more careful of the labourers working here. They are being paid and you must get a full day's work from them." Padri replied that he was extracting as much work from them as he could. "Then why are you standing around here now?" Baba asked. "I have been telling you to complete the work soon, and if you continue goofing off, how will it ever be finished?" Padri stormed off, and within five minutes Baba called him back, repeated the same criticism and sent him away. Again, after a few minutes, Padri was sent for. Baba's words of warning were reiterated and Padri was criticized to get back to work.

It happened again and again, and Padri, now irritated beyond control, said, "If You go on calling me so often like this – how in the hell am I supposed to get any work done?"

Smiling, Baba replied, "Padri, you have just lost! I was waiting and watching to see if you would get angry, and you did. Does this work mean less? It is clear you have not yet learned to control your anger. To be able to control anger is a great work, so from now on be careful of your temper. Don't allow this devil to invade your nut!"

Why Meher Baba sometimes gets angry with His lovers?

Once, Sarosh one of His disciples asked, Baba, “Why do you sometimes get so angry with us?”

Meher Baba replied:

I am never violent or angry. For Me anger, pride, lust, happiness or miseries do not exist. Nothing like that exists for Me. But when I appear angry at someone, it is his anger that expresses itself through Me. I am the medium through which both your good and bad show themselves. You see your own face reflected in the mirror. Whatever you look like, this is what you see in the mirror. The image is not only there in the mirror, but in the face itself. The mirror is unchanging. If the face is not good, can it appear differently in the mirror? What you see in the mirror is your exact likeness; it is not the likeness of the mirror!

A ball thrown against a wall rebounds to you with the same force with which you throw it. The wall is always at a standstill – absolutely stationary. You receive whatever resulting force you use in throwing the ball against the wall.

In conclusion, however I appear to you, it is only your own reflected image. I am always still and unchangeable – like the wall or the mirror.





Backbiters are your friend as they take over our bad sanskaras to themselves.

All human beings have weaknesses and faults. Yet they are all God in their being. Until they become realised, they have their imperfections.

Before trying to find faults in others and speaking ill of them, try to find your own weaknesses, and correct those.

Do not be angry but be pleased with one who backbites you for thereby he renders service to you by diminishing the load of your sanskaras. Also pity on him for thereby he makes the load of his sanskaras more burdensome. The sanskaras of calumny and defamation are most wicked and troublesome.

Don’t criticise. The habit of criticizing our fellow-beings is bad one. At the back of it often lies self-righteousness, conceit and a false sense of superiority; sometimes, it indicates envy or a desire of retaliation.

Innocent and fair criticism does not hurt and is good, but it is quite rare. What I mean by talking ill of others is when you criticise and it hurts. It hurts when you are excited, out of anger. When you criticise with love and kindness, how can it heart?

If you point out the shortcoming of others lovingly, without any feeling of hate or animosity, it is all right. Even arguing with love is permitted.

The things which Meher Baba will not tolerate in any circumstances and by any one howsoever highly-placed he may be, are: (I) observance of caste, especially by orthodox so-called high caste people towards so-called “depressed” or “untouchables” (ii) hypocrisy , posing, and (iii) backbiting.

Remember that the first step in spirituality is not to speak ill of others. -Meher Baba

Meher Baba stated 

Backbiting is the worst and most disastrous

Of the three most important things to be eliminated before attaining God-Realization–greed, lust and backbiting – backbiting is the worst and most disastrous. One can overcome greed, and even lust, though both are very hard to get rid of; but by far the worst, and most difficult habit of all to eliminate, is that of speaking ill and trying to find faults or flaws in others. And why must it be eliminated? Because this particular act or vice incurs the burden of sins or sanskaras of others, which is spiritually very derogatory and reactionary.”

Sanskaras of backbiting are deeper than lust and anger

What effect do the sanskaras of backbiting produce? Suppose Mr. A says to Mr. B: "Mr. C has not come; he is a bad man." Mr. C is not present. Mr. A has told this directly to Mr. B. Consequently, there is an exchange of sanskaras in an indirect way between Mr. A and Mr. C, and in a direct way between Mr. A and Mr. B. Thus, the sanskaras of slandering are of two types — direct and indirect. Thereby, the minutest sanskaras are created and for millions of births it is difficult to be freed from.

Sanskaras are of seven colours. Sanskaras of lust and anger have different colours, and the sanskaras created by backbiting are still deeper. We do not know them as such, but they are some of the worst type and nearly impossible to eradicate. Viruses are very subtle germs and invisible, but they are the most troublesome. Similarly, the sanskaras of calumny and defamation are most wicked and troublesome.

Therefore, do not defame or vilify others. If someone does it to you, you should be pleased. If someone kicks you, press his leg. What Christ has said about presenting the other cheek (if slapped) has meaning. If you love, you cannot slander. So try to love all. If you do it, I will believe in you!


If anyone speaks about another's shortcomings behind his back, even though what he says may be true, it is slander. –Meher Baba

Meher Baba explained

Explaining slander to a devotee, Meher Baba cited the following couplet of Kabir

He who slanders Me is My friend, because with his own soap, he cleanses Me of My dirt.

Baba emphasized, the first thing required is love. And the second is doing no backbite.

He added, Feel glad if anyone slanders you, and always be careful that you don't slander others. It is good if you don't slander anyone. But generally, he who drinks liquor says: “Do I get intoxicated? I am never drunk.” The same is the case with slanderers. A slanderer will slander, and if anyone were to draw his attention to it, he would reply, “Who says I am slandering? I never slander."

Be natural! Do not change your nature of gaiety, but do not show displeasure or criticize others who are different in nature.

Blame game always falters- disciples were made to realise-an episode

Every Thursday, Shinde, Kamble, Pote and Dhavie, all from Poona, would spend the day at Guruprasad, going for their lunch at noon to Jal Dorabjee’s restaurant on Dastur Meher Road in the camp area. After lunch, Baba would ask them what they have eaten. They would name several dishes, and Baba would inquire. “Do you want to drive Dorabjee bankrupt? How could you have so many dishes for only two rupees?” Shinde, Pote and Dhavie would each lay the blame on Kamble.

This went on for some time, and once calling Dorabjee, Baba instructed him, “Tomorrow Shinde, Kamble, Pote and Dhavie will come to eat at your hotel. Serve only Kamble. Take two rupees from each in advance, but don’t serve the other men any food. Tell them fresh food is being prepared and they should wait. Then give them water. After ten minutes, an onion. Don’t serve them anything else to eat. After half an hour I will send Aloba to call them.

Dorabjee did as instructed. He served food only to Kamble and not to other three. When Aloba came Kamble had finished and others were sipping the water and nibbling on onion. They accompanied Aloba to Guruprasad. Baba asked, “What did you eat today?”

Their faces fell and dejectedly Shinde replied, “The food was not ready, Baba. We kept on waiting for it.”

“Why wasn’t ready?”

“Dorabjee kept repeating, “Just wait for five minutes, just five minutes,” but even after half an hour we didn’t get anything to eat. He was serving others, including Kamble, but did not us.”

“Did you pay him?”

“The moment we stepped inside.”

“Forget about it now, you can eat here.” So the three of them had their lunch in Guruprasad, and they never did find out why Dorabjee had behaved as he had. Afterward Baba commented, “It is so strange. Kamble got his food. Why didn’t you get yours?” They didn’t know. Baba explained, “You were blaming Kamble in the beginning, but God had pity on him and he had his food, whereas you had to go without it,”

Directives on backbiting

Any remark or criticism that does not hurt is good. Make fun, joke, humor, but don't hurt anyone and talk back. If you point out the shortcomings of others lovingly, without any feeling of hate or animosity, it is all right. Even arguing with love is permitted. Try your utmost to help Me, which you can do by acting according to My wish. Sacrifice your sweet habit of hurting others. Fight to overcome lust, anger and greed. To control is not to do that which you have been used to doing.





God’s grace, mercy, blessings are flowing perennially. The receptivity of the individual depends on the vessel he takes. –Meher Baba

According to Meher Baba


Ask for love not blessing

Blessings account for fulfilment of desires. Everything in one’s life is destined. Therefore, blessings of one’s choice may interfere with the events already destined for him. Sadguru and Avatar only can affect the changes by way of blessings to deserving one in rare case for which calls numerous adjustments to be made by Sadguru or Avatar in sanskaras of the particular person and all those connected with Him. Therefore Baba said, “Ask for My love not blessings which will help to progress toward the path of God realization.

It is very difficult to digest Baba’s blessings-an episode

A husband and wife took every opportunity of seeing Baba whenever He permitted, and over time they appeared to come close in Baba’s love. Baba would tease the husband and say what a lucky fellow he was to be blessed with such a beautiful wife, but he was neglecting her. There was not a single piece of jewellery on her or even decent clothes. Baba would tease him quite often.

Then one day the husband suddenly asked Baba to bless him with wealth. Baba asked and he said that he wanted wealth so that he could give his wife good things to wear such as Baba had mentioned. However, Baba said that He was merely teasing him and that he should not have asked such a blessing from Him as it amounts to making Him soil His hands in muck. Despite the man remained adamant. Baba said: “Why do you seek My blessings? You have My love, why ask for blessing? Ask something else; My blessings are hard to digest.”

But the man persisted despite Baba’s obvious efforts to dissuade him from his request, and finally Baba gave the man His blessing. So the couple departed, and husband apparently happy now.

But on subsequent visits the mandali noticed that the couple seemed to be become poorer. The wife wore no bangles; the clothing was cheaper and well-worn. Then the husband confessed that they had lost whatever they previously had, and at this point he pleaded with Baba to take back His blessing.

Time passed. Then the couple came to Baba again, and this time the mandali noticed obvious signs of wealth with the couple. More time passed, again when they come to take Baba’s darshan, the mandali noticed a new car, and even more jewellery worn by his wife and expensive clothing.

Then for a time there was no appearance of the couple. Perhaps eighteen months to two years had passed since the Beloved Baba had taken back His blessings.

One day, in glancing through the Bombay daily paper, one of the mandali found that the man had been arrested for falsely claiming to be a close relative of a high government official. In the guise he had obtained money from the people in the promise he would obtain government favour for them. He was imprisoned for crime.

Great courage is required to assimilate Baba’s blessings-an episode

Vishnu Chavan came to meet Baba. Although he had been in Baba’s contact for years, Baba did not see him. In fact, none of the Poona lovers were permitted to see Baba, since He was still in seclusion. But Chavan persisted and sent word to Baba that he did not desire anything except His blessing. So, for the purpose of receiving His blessing, Baba instructed him to go to Meherabad.

On the appointed date, Chavan went to Meherabad and then came to Meherazad, where Baba was staying. Baba warned him, “To digest My blessing is infinitely difficult. You do not understand the meaning of it. You do not know what it is. You will have to face tremendous hardships. Do you know what My grace means? You will be stripped of everything you own! You will be on the streets! Those who dare to seek and are privileged to receive My grace are stripped of everything. They have no roof over their heads. They wear only loin’s cloth.”

Baba again warned him, “Great courage is required to assimilate My blessing. So don’t ask for it. Ask for something else.”

“I only want your blessings,” Chavan insisted.

Baba then solemnly motioned, “All right, take it. I give you My blessing.” And with it, Chavan left to return to Poona. In a short time, true to Baba’s words, he fell on very hard times and gradually life got worse and worse. Chavan was married with a few children. Some months after this meeting, he found himself homeless and penniless. For some time, he and his family lived in the local Gadge Maharaj Dharamshala in Poona. After a while, they were forced to vacate, and Turekar (a policeman) took pity on them and allowed them to stay in a storeroom at his bungalow. Months passed. Chavan, unable to bear the conditions of his life brought on by Baba’s “blessing,” contemplated suicide. By chance he met Eruch on a street and disclosed what had happened to him. The news reached Baba, and Chavan was called to Guruprasad.

Chavan came and prostrated before Baba. Baba lovingly inquired about his family and then stated, “When you first came to Me, I warned you that courage was needed to assimilate My blessing. You do not have that courage. Now, what do you want?”

“Baba, help me. The landlord evicted me and my family from our house and removed all our possessions. I don’t have a single paisa (penny) with me, and the children are starving.”

“All right. I will take back My blessing and give you some monetary help. But always be honest and do not forget Me.” Baba asked Nariman to give Chavan a hundred rupees, and Chavan took the money and left pleased.

The following year, when Baba was again in Poona, he asked K. K. Ramakrishnan, “Do you know Vishnu Chavan? Have you asked for or taken any money from him (for the Poona Centre work)? I know you are mad with your Centre project.

Ramakrishnan told Baba, “Yes, I know him. He appears to be a big man now. He has got the job as the Bombay agent of an industrial or mercantile company and has become quite rich. He lives behind the railway station and goes everywhere by taxi. But I have not asked him for a donation. His wife sends two rupees to the Centre every month. That is all they give.”

Baba warned Ramakrishnan not to take any money from Chavan. “It is all right if you accept one or two rupees for the Centre work, but no large sum of money, even if he gives it on his own. Beware.”

Again, some time passed. One day in Guruprasad, when Maharani Shantadevi was sitting by Baba, Chavan arrived in a very sad mood. Baba instructed him in Gujarati to tell the truth and asked what was troubling him. Not really telling the truth, Chavan professed innocence and left. But soon afterwards, he was arrested and sentenced to prison for fraud. Despite having failed to follow Baba’s advice about remaining honest, Baba lovingly saw to the welfare of Chavan’s wife and children while he was in prison, and thereby Chavan learned an invaluable lesson in following the Master’s orders.

Those who have not seen Meher Baba in physical form are blessed in special way

When God is in our midst as a man, we take Him for granted, we don't care about Him and so we neglect Him and we are indifferent to Him, but even though He has left the scene, His Compassion is so all encompassing, it can be felt all the time.

Those who had not seen Him in the physical form are blessed in a special way. They can love Him more forcefully, for what has not been seen, can be longed for with greater ardour.

To love Meher Baba without His being physically present is a true blessing because it is He who gives that love, and this blessing enables us to love Him more and more. He has fashioned His love in such a way that although He is not here, we can love Him more deeply and more forcefully when we think of Him, yearn for Him and long for Him.





Master is the source of purity and to set one’s heart on the Master is the beginning of self purification.

Even half a minute in a Sadguru’s presence will wipe out million of sanskaras

As the Master is the affirmation of all the unity of life, allegiance with the Master brings about a gradual disassociation of the ego nucleus which affirms separateness.

Easiest and shortest way to God-Realization is through the contact of a Sadguru –Meher Baba

Meher Baba explained

Importance of keeping company of a Master to realise God

One way is of keeping the company, or Sahavas, of a Master, obeying Him and serving Him. This remedy is like a special express train which carries you straight to your destination.

The second way is to repeat with all love and in all sincerity any one name of God, and in the absence of a Sadguru to serve humanity selflessly. This is like a journey by passenger train which halts at almost every station.

The third method takes a very long time. It means performing all the rites and ceremonies of one's religion wholeheartedly and faithfully, but not mechanically. This method is like a freight train chugging along very slowly.

The Avatars and Perfect Masters carry their special disciples with them by express trains. To those individuals who are inclined toward devotion and service, the Masters have shown the path of selfless service and repetition of God's name. And for the world at large, they have pointed to the path of observing rituals and ceremonies. But all these religious customs and rituals given by the Masters are full of deep meaning. The Hindus' singing of bhajans and clapping, and the Namaz-prayers of the Muslims are methods that do away with sanskaras, the great hindrances on the path to God. For example, take the kusti, or sacred thread of the Zoroastrians. The three knots of this sacred thread signify the three holy principles of religion: good thoughts, good words and good deeds. Now what is the deep significance of jerking or shaking the kusti before it is worn each day? It symbolizes the throwing off of the dirt (sanskaras) collected since the previous day. But the kusti must be done sincerely with full faith; otherwise, thousands of kustis done out of sheer habit with mere mechanical mutterings are of no avail. Similarly, the Hindu’s bhajan singing and the Muslims' Namaz are an effort to focus the mind on one object – God.

The Master is the way

In thinking day and night of the Master, disciple nearly achieves the ultimate objectives which are the aim of diverse practices of meditation and concentration. By putting the work of a Master above his personal needs, he achieves the aim through complete renunciation.

In sincere surrender to the Master, the disciple comes very near to the stopping of the mind which is the goal of most of yogic process. In the obeying of the Master and at any cost of serving Him selflessly, he nearby arrives at the culmination of the path of understanding of an action, and in loving the Master above everything else, he becomes one with the Master as Truth and attains Godhood, the Goal of all search and endeavour through His grace.

If you try to set green grass on fire, it will not burn, but if you set a match to a haystack, it will immediately catch fire and burn to ash. The haystack symbolizes the accumulation of sanskaras. In order to green grass to dry, it has to be kept near a fire. This means that in order to destroy one’s sanskaras, a person should stay with a Sadguru in whom the divine knowledge is always burning. In His contact and company, sanskaras accumulate but also dry.  Finally, with the flame of His grace, He sets fire and uproots all one’s sanskaras. Even red sanskaras of lust and anger, which are the fastest growing and most deeply rooted, are nothing to worry about if you are in contact with Avatar or a Sadguru.

An aspirant is fortunate to get discipleship of a Master

The aspirant can best assimilate the lessons of true service, if he has the good fortune to be in contact with the Master. The Master teaches not through preaching, but through example. And when the Master is seen his capacity of rendering service to humanity, the aspirant is quick to catch that spirit because of his love for the Master. Contact with the Master is also helpful in imbibing the spirit of cooperation, which the aspirants cultivate easily because of their common love for the Master. They serve because the Master wants it. They do the Master's work, not their own. And they do it, not of their own accord, but because they have been entrusted with that work by the Master. Therefore, they are all free from any ideas of individualistic claims, rights or privileges, being keen only about the Master's work, ready to serve His cause to the best of their ability when they are called upon to do so, and equally ready to hand over that work to another aspirant if he can do it better.

No one can realise God without grace and help of a God realised Master.

No one can realise God except through the grace and help of a God-realised Master, who is Truth incarnate. Only a God-realised Master can awaken this true love in the human heart, by consuming, through the fire of His grace, all the dross that prevents its release.

Those who have got the courage and the wisdom to surrender themselves to a Perfect Master are the recipients of His grace. The grace of the Master does come to those who deserve it, and when it comes, it enkindles in the human heart a love divine, which not only enables the aspirant to become one with God, but also to be of infinite help to others, who are also struggling with their own limitations. There is no power greater than love.

Help of an Avatar or Sadguru is essential for God realization

To attain God-Love, at first the company of holy men is needed, which awakens shraddha (faith) in God. Then comes nishtha (one-pointed devotion). After nishta comes bhakri (love). Then dawns bhava (ecstasy). Next maha-bhav. Lastly prem or Divine Love. Of course, if the grace of an Avatar descends, love dawns in a flash. That comes to one in a million. When there are so many paths, stages and levels among devotees coming from the past, Baba agree that one cannot be king Janak all of a sudden.

A Perfect Master does not make you go through each plane. He takes you past them all, and the fun is you do not go. You just stay where you are; just as now you get up, go out and walk about. You think you go, but you are everywhere. Your mind takes this body. You are everywhere

Meher Baba quoted Kabir 

The advantage one derives by pilgrimage is one. The benefits one derives by visiting a saint are four. But the benefits one derives by meeting a Sadguru are numberless.

To progress on the path of spirituality-help of a Master is necessary-an episode.

C.D. Deshmukh, (disciple of Meher Baba) was well read and, having been influenced by Krishnamurti’s writings, asked Baba, “Is it not possible to progress on the spiritual path without the aid of a Guru?”

Baba answered, “Bandage your eyes, and then go and find My brother Adi Jr. Bring him here!”

Adi was in the next room, so Deshmukh asked, “How can I find him while blindfolded?”

“First blindfold yourself,” responded Baba.

Deshmukh hesitatingly tied a scarf over his eyes and Baba motioned to Chanji to lead him to Adi Jr.’s room. Accordingly, Chanji did so and Deshmukh soon returned to Baba, who asked, “Why couldn’t you go to Adi’s room alone?”

“I was unable to find the way blindfolded,” he said.

“So you needed the help of one who knew the way?”

“Yes, I suppose,” Deshmukh acknowledged.

Baba then elaborated, “In the same way, you will not be able to find the path. You are blindfolded by illusion. If you want to traverse the path, you will have to seek the aid of One who knows where to find it, else you will wind up meandering here and there, probably breaking your head and both legs in the process. You will gain nothing.”

Baba’s clarification freed Deshmukh of his misconception and Baba jokingly asked, “Can you not understand such a simple thing, you doctor of philosophy? Or is it your philosophy that is confusing you?”

Help of Sadguru is needed to know and experience God a story

Everything is in God, but the help of the Sadguru is needed in order to know and experience God." To illustrate this, Meher Baba narrated the following story:

Once in the jungle, a tigress died after giving birth to a cub. The cub remained hungry, without food or water for days. A shepherd found it and took pity on it. He reared it among his sheep. The cub grew up thinking he was a sheep. He did not know that he was a tiger.

One day, a grown-up tiger saw the cub playing among the flock and was surprised. He went to the cub and did his utmost to persuade it that it was a tiger and not a sheep. But the young tiger would not believe him. So the tiger took him to a pool of water and made him look at his own reflection there. The young tiger was astonished and at last was convinced of his true identity. He forgot the notion of his being a lamb and passed the rest of his days among tigers.

In this story, the sheep represent worldly people who are ignorant of the Truth. The flock of sheep represents the general public. The tiger cub is an ignorant man; the full grown tiger is the Sadguru; the pool of water symbolizes the path; and recognizing the reflection is attaining God-Realization.

Although the tiger cub was a tiger, out of ignorance, it took itself to be a sheep. And as long as the other tiger did not show it its reflection in the pool of water, this misconception continued. In the same way, though man is potentially God, being quite ignorant of his Real Self, he thinks himself to be only a man and passes through cycles of births and deaths. He continues wallowing in ignorance until the Sadguru makes him see his own true image.

Meher Baba answered questions even without being asked for and made one to experience His omniscience-an episode.

Once, Baba was playing a checkers-like game with the mandali when an important government official came to see Him. Telling him to sit by His side, Baba continued the game. The official’s mind began working. Smiling, Baba remarked, “When I was Krishna, I played this game and in this form, also, I enjoy it. Though to you I seem to be absorbed in it, you know not what work I am now doing in the universe. My Universal work continues every moment – while I eat, drink, sleep, play – constantly.” The official received the answer to his question without asking it and was highly impressed. He watched Baba play for some time, and Baba would occasionally pat him on the back.

The man later related to Dadi Kerawala, “Baba is omniscient and answers any question, not with words, but through His smile. His pats were the answers to all my questions. Sitting by Him, God knows what questions arose in my mind. But when he would pat me on the back, all my questions vanished. This has been the most memorable experience of my life.”

 Sadguru ‘acts’ while Avatar ‘becomes’ to do His universal work of helping mankind

One who clearly sees the sanskaras of everyone and everything is only conscious God, Who is duty bound, works for creation. You may call Him the Avatar, or the Christ, the Rasool or the Messenger.  He is the One eternally, consciously free and eternally bound. He is eternally free in His own form and eternally bound in everyone and everything.  He also has five Perfect Masters under His divine plan, who works for the universe all the time.  When the progress of consciousness in every kingdom of evolution becomes unnatural, the Avatar comes down to give His universal push.  He BECOMES everyone and everything, while a Perfect Master ACTS while doing His work.

Effectiveness of an Avatar after dropping His body

Meher Baba seldom mentioned the current five Perfect Masters on earth. He noted three were Hindu and two were Muslim, and later made it clear to the mandali that the five living Perfect Masters would not be in the limelight for at least one hundred years after He, the Avatar, dropped His body. It may be wise to conclude, therefore, that if anyone claims to be a Perfect Master within this span of time (1969 through 2069); he should be looked upon with considerable suspicion. In 1954, Meher Baba stated that as many as seventy-seven false Avatars or Messiahs would arise during His advent, which may imply that many will arise after He dropped the body in 1969, which has been observed to be the tragic case in both the East and West.

Perfect Masters or Sadgurus can help materially only after they drop their bodies.

A perfect Master, during His physical lifetime, can do greatest amount of universal work for the good of the world. After He leaves the body, He enjoys eternal bliss and thought the power is with Him, He cannot use it. For this reason, at the tomb or samadhi of a Perfect master there is spiritual power. But it is the faith of the people in the disembodied Master which become the medium to utilize that power. It is for this reason that the people derive benefit by revering a Perfect Master’s tomb, but the benefit accruing from such sources and drawn upon by the individual’s faith is invariably material in nature.

There have been some rare instances of the people deriving spiritual benefit from the shrines of the past Masters or saints. But the spiritual benefit is derived only in special cases where the earthly connection of the receiver and giver has been cut short by unavoidable circumstances. Such instances are very rare.

How to recognize Perfect Master or the Avatar.

These Realised personalities are of two kinds: Saliks or Sadgurus, and Majzoobs or (Brahmi- Bhoots). Both are realised and enjoy perfect bliss. But outwardly there is a vast difference between these two types. The Majzoobs though God-realised, go about in rags or are completely naked. They remain in dirty surroundings, and are oblivious of the world and of people, to whom they appear to be crazed beggars. On the other hand, Saliks and Sadgurus, though fully God-realised, act just like ordinary mortals. They eat, drink, sleep, talk and appear to suffer like any other ordinary man.

But how can you recognize them? Among a hundred thousand so-called saints, there may be only one who is real. What is the test? The best test is his company. Maintain your connection with him, stay with him. Then you can know him, and even, in your own limited way, judge him by your standards, understanding him to some degree. For example, there are two glasses full of water. One glass contains a little salt in it. But how can you know which is which? For that, you have to taste the water, and only then are you able to know the difference. Similarly, by keeping the close company of a so-called saint or Master, you will come to know who is real and who is false.

Kabir said -When you meet a true Guru, He will awaken your heart; He will reveal you the secret of love and detachment and then you will know indeed that He transcends His universe.

He is real Guru, who reveals the form of the formless  to the vision of these eyes, who teaches the simple way of attaining Him that is other than rites and ceremonies; who does not make you close the doors, and hold the breath, and renounce the world: who makes to perceive  the Supreme spirit wherever the mind attaches itself;  Who teaches you to be still in the midst of all your activities: ever immersed in bliss, having no fear in His mind, He keeps the spirit of union in the midst of all enjoyments.

Test of Master (Avatar or Sadguru)

Sadguru and Avatar always allows the spiritual aspirant to test Himself because He is truth Himself. Nothing is impossible for Him. Those who sincerely approach to Sadguru or Avatar are definitely helped by Sadguru or Avatar to bring them in His fold. But to test a Sadguru or an Avatar with malice intentions or to insult Him may be very damaging for the individual.

An -episode

One person approached Meher Baba to find his lost son but Meher Baba refused. When father of boy insisted, Meher Baba suggested him to look for his son on a particular street and the boy was found. Another man, having three sons approached Meher Baba to prove Him wrong. He requested Meher Baba to be blessed with a son. Baba asked him to be sure but the man insisted and Baba Okayed. The man approached his fellow villagers and said, “How he has fooled Meher Baba. He blessed me a son, whereas I already have three. Meher Baba is fraud and He does not know anything.” After some time, two of his sons died simultaneously in a road accident and only one survived.

Test of the disciple by Master

Just as the disciple can test the Master in respect of His capacity to guide him, the Master, in His turn, tests the disciple in respect of his integrity of purpose. The Master is unconcerned about whether the disciple doubts Him or has faith in Him. What He tests is whether the disciple is or is not sincere and wholehearted in his spiritual search and pursuit. The Master is not at all interested in giving proof of His own divinity to the disciple, except when He feels that any such proof is likely to be unfailingly useful and unavoidably necessary for the spiritual benefit of one who has surrendered himself to Him.

Only Perfect Master knows what is best for one according to spiritual need of an individual-a story.

A man renounced the world and was passing his time in meditation, solitude, repeating God's name, and so forth, and also visiting different saints and mahatmas. Years passed by like this. Once, he had the luck to encounter a Perfect Master. He prayed to Him for God-realization, and the Sadguru told him to stay with him in His ashram. The Master also had other followers who were living under His orders.

There was no spiritual practice of any sort in the ashram and he thought all the others there were useless, as he did not observe them doing anything spiritual. Some were cooking, some were washing, and some were cleaning and thus, according to the words of the Master, keeping themselves busy.

Although now living with the Perfect Master, the sanyasi had continued his spiritual practices and become a recluse. One day he asked the Master, "When will I see God?"

The Master replied, "If you act according to My orders, you will gain the sight of God very soon." The recluse nodded in accord. The Master, picking up a small piece of stone, then told him, "Go to the market and, in exchange for this, bring five seers (cup measurements) of vegetables."

Looking at the stone, the recluse replied, "Master, this is a stone. Who will give five sers of vegetables in exchange for it? No one will touch it."

The Master said, "You have promised to obey Me and now you are arguing. If you do as I say, you will have God's darshan."

The recluse went to the market, but no vendor was ready to agree to the bargain, and all laughed in derision. With great difficulty, one agreed to give him two sers of vegetables. Refusing, the recluse returned and said to the Master, "Master, I had told you from the beginning the exchange was foolhardy. Who would give five sers of vegetables for a stone? I could get nothing."

The Master said, "Now go to a sweetmeat shop and bring five sers of sweets for this piece of stone." The recluse left thinking his Master deranged. No one was willing to give five sers of sweets and the most he could argue for in one shop was three sers. So he returned, again empty handed.

The Master then directed him to approach a goldsmith and bade him to bring back not less than five thousand rupees in exchange. Now the recluse was convinced the Master was completely crazy, but he went anyway. The goldsmith examined the rock and announced that he was ready to pay one thousand rupees. This surprised the recluse as now he was being offered a thousand rupees in exchange for a stone against which previously he could not even get five sers of vegetables.  He then thought the Sadguru knew what He was doing and there was something more to it than met his eye.

He returned to the Master and told him what had transpired. The Master next asked him to go to a jeweller and sell the stone for one hundred thousand rupees. So he went and the jeweller agreed to the sale and paid him the amount. The recluse brought the money and the Master told him, "You did not value the stone, but the jeweller knew its true value. He knew that it was in fact a diamond. Only a jeweller’s eye could recognize the stone's genuine worth.

"The vegetable vendors, the sweetmeat shopkeepers, the goldsmiths – all are like those who are veiled; they can only evaluate things according to their consciousness."

The Master then told the recluse: "I am the jeweller and I know the capacities and capabilities of those around Me. They act according to My wish, leaving their own aside. Those who reside with the jeweller are truly spiritual. Whomsoever, you have approached in your years of wandering until now have all been like vegetable sellers, shopkeepers and goldsmiths, limited by their own limited viewpoint. So, it is better to remain with the jeweller who knows your true worth and who, in time, will make you a jeweller like Himself." In this manner the recluse was convinced and held fast to the Master's feet

Master is concerned with spirituality and not morals-an episode

Two Nepalese boy-servants named Khushal and Kirpal had been brought to Satara from Dehra Dun for work. One morning when they failed to get up on time, Aloba treated them roughly. He was overseeing the kitchen work for several months; and the boys were working under his direction. The incident was mentioned to Baba who ordered him not to treat the boys so harshly.

A short time later, when Baba was on His way to Grafton with Aloba and Bhau, He asked Bhau, "What are you thinking?"

Bhau replied, "I was thinking about the way Aloba treats the boys."

Baba suddenly scolded him, "You'd better leave for some other ashram! India is full of ashrams, and if you go to live in one of them, you will be able to lead a virtuous life."

Bhau was greatly taken aback, and Baba explained at length.

With Me, no one can live what the world considers a moral life. Here, we are concerned with spirituality, not morals. A spiritual life is not ruled nor bound by any principles. The sanskaras of each one are different, and so the behaviour and temperament of everyone are different.

In a virtuous life, evil is suppressed and good surfaces, but the evil is still there. The bad sanskaras remain and have to be worked out, if not in this life then in the next or the one after. In the spiritual life, both good and bad sanskaras express themselves, and both get nullified. A spiritual life leads one toward naturalness, whereas a virtuous life, in the guise of humility, inflates the ego and perpetuates it! A spiritual life, though, is only led under the guidance and orders of the Avatar or Perfect Master, who knows the pulse of everyone and treats everyone according to his particular malady.

You do not like Aloba's behaviour, but his behaviour was quite natural and necessary for him. How can you understand that? People of the world act according to moral standards and socially acceptable behaviour, but the Avatar or Perfect Master deals with everyone according to his or her sanskaras. Thus spiritual life is totally different and cannot be judged on the basis of morality, ethics or any principle.

Smiling, Baba asked Bhau, "Now, tell Me which ashram you intend to go to?"

"None," Bhau replied.

The fact was that Bhau himself was under the thumb of Aloba's rough treatment. Baba had ordered him to do as Aloba instructed, and Bhau had to do much of the hard work, such as cleaning the lanterns and bicycles, sweeping, weeding the garden, draining the dirty water, besides attending to correspondence work, escorting Baba back and forth to His bungalow, writing work, et cetera. Aloba would always find some extra work for him and tell him to do it. That, too, with much harshness, demanding it be done immediately. But for Bhau, it was all a great lesson in forbearance, and Baba Himself was creating such situations. He would create strife between the mandali members so that none would be partial to another.

Life with Meher Baba was like walking on the edge of a sword, walking on it even though crippled in one leg! Such a life cannot be imagined. Daily, one had to bear lightning-like blows, yet, strangely enough, one would be in such a condition that, although paining from the wounds, one would not like to be left without them and would be unharmed. On the one hand, the mind would hurt under the attack, but on the other, the heart would desire more punishment. Thus, because of the continuous shower of "blows to the ego," the mind was becoming powerless and the heart strong. Such was the spiritual life with Meher Baba.

There is no democracy in spirituality-an episode narrated by Dhakephalkar (disciple)

Baba decided that He would leave everything and start a New Life. In the new life He would go walking and maintain Himself and His disciples on begging and in this way He would travel all over India. So, all properties which stood in His name was sold away; only land on which His “Last Resting Place” stood was standing in His name.

Preparations were made to leave Meherabad. When some fifty of us gathered in the hall, one of the lovers, Dr. Ghani suggested that since Baba was leaving Meherabad, He should give a parting feast to all His lovers as Jesus Chris did.  Baba agreed. Then Dr. Ghani submitted that since he was a Mohammedan, the feast should be non-vegetarian.  Baba accepted. Whereupon another lover proposed that a little wine also should be served to His lovers as in the case of the disciples of Jesus Christ.

“A little quantity of wine also will be supplied in the feast” Baba consented.

The venue of the party then came up for discussion. Dr. Ghani and others maintained that the party should be had in the very hall where Baba used to sit. Baba asked all to express their opinion on the venue. Everyone except myself spoke in one voice that it should be arranged in the hall. When it was my turn, Baba asked me to air my views on the subject.

“Baba, though I am a vegetarian, I tasted non vegetarian food. I am not against the feast at all. But, your Hindu followers take the place where you sit as a temple. Even when you are not there, they consider it sacred. They would never stand the idea of non-vegetarian food served there, let alone Baba lovers enjoying it there. Their sentiments will get wounded.” I made myself clear.

“Baba, we are 49; and Dhake is only one. Ours is an over-whelming majority. So we should fix up the feast in the hall”, Dr. Ghani and others maintained.

“Democratic principles have no relevance in spirituality. Prabhu Ramchandra’s consort Sitamai was in custody of Ravana for more than a year. When she was released after defeat of Ravana, she was brought to Auyodhya and Ramchandra wanted to know whether His subject took her as pure woman about His kingdom and for that purpose, Rama sent His men about His kingdom to ascertain the public opinion in this regard. All of them returned with report that she was held in high esteem as a paragon of high virtue by everyone. But one messenger approached Ramchandra to inform that a washer man in Auyodhya doubted her. Even though the washer man’s was alone discordant note, Prabhu Ramchandra decided to disown Sitamai and sent her away to forest because there was no rule of democracy in spiritual thinking. Here, in My case, when Dhake says that the feast in hall would heart the sentiments of some of My Hindu followers it appealed to Me and the feast will not be held in the hall.” Baba concluded.

The feast was held in one of the corners of the compound. All the forty nine and many more were there and Baba served them non-vegetarian ‘Biryani’ and couple of spoons of wine.

Myself and Kale Mama, another disciple were asked to remain in the hall and enjoy vegetarian meals and sweet meats, which Baba Himself served us. This is how Baba applies spirituality in worldly affairs.

Keep Me constantly with you

Make Me your constant companion. Think of Me more than you think of your own self. The more you think of Me, the more you will realize My love for you.

Your duty is to keep Me constantly with you throughout your thoughts, speech and actions. They do their duty who, sincere in their faith and love, surrender to Me – guided by the implicit belief in My divinity as Baba.

The hypocrites who, not knowing their own minds, constantly doubt. They are at times, through false emotions, inclined to believe in Me and at other times, to indulge in slanderous gossip against me. No amount of slander can ever affect or change Me nor any amount of admiration and praise enhance or glorify My divinity.

Master is the only true and constant companion-narrated by Pratap Ahir (disciple)-an episode

I had the first blessed good fortune to meet Meher Baba in 1950, during the one day He stepped out of the New Life on October 16, in Mahabaleshwar. But the incident I would like to relate now, occurred seven years after that.

I was living in Poona and was an active member of Poona bhajan group. Baba came to Poona that summer and was staying at Shrikhind Botanical Gardens. This was before Baba started staying regularly at Guruprasad.

Baba decided that He wanted to have a meeting with Poona bhajan group and He asked one of its members to draw up a list of those who were involved in this group so that they could be invited to attend the meeting.

I was waiting eagerly for someone to come and officially invite me to the meeting.

As the time passed, I began to become quite restless. I had discovered that the meeting was to be held that afternoon and I waited with much hope and anticipation until the last moment for my invitation to arrive. To my surprise, no one ever showed up to inform me about the meeting. As I was quite active in the group, there had never been any doubt in my mind as to my being invited. It was quite painful shock for me and I felt deeply hurt at this omission.

At first I just cycled aimlessly but eventually I came to the Sangam Bridge at the junction of the Mula and Mutha rivers. I got down from my cycle and sat under a tree for an hour or so and then cycled home, hot, dejected and tired.

To my surprise, before I could enter the house, my mother started shouting at me, scolding me for not telling her exactly where I was going when I left. She said, “Baba sent a car here to take you to the Botanical Garden. Now rush there immediately”.

I was stunned at this news. I cursed myself now for ever having left the house, but it was too late now to worry about that. I jumped on my cycle and began to pedal at fast as I could, wish all the while that I could go even faster. When I reached the garden and the house where Baba was staying, I just threw my cycle down and ran forward.

As I entered the room, Baba looked at me so lovingly that I could not contain myself and I burst into tears.

“Why did not you come in the meeting?” Baba gestured. “I was not invited”, I replied. Baba looked very surprised to hear this and then He gestured for me to come and sit near Him.

I went forward and sat facing Baba, with my back to all others who were there. Baba looked at Eruch and gestured, “Why his name left off the list?” And Eruch then informed Baba of who had done it.

Baba turned to me and gestured, you say that you are close friends.  But what kind of friendship is this? You were together in school, in college and both of you have come to Me and love Me, but still he forgot to include your name, your own friend!

Baba continued to tease me in this vein for some time. But then He turned serious and looking straight into my eyes He declared,” Always remember one thing. All your relations in the world –your father, mother, brothers, sisters, and friends are only your companion for the time being. They remain with you for a certain period but I am the only companion who is with you from the very beginning and will remain with you till the very end.

After the meeting, I was told by others that as soon as the meeting had begun, Baba has asked about me and sent a car to bring me. My friend may have forgotten me but Baba had not and in later life, I experienced many disappointments, people I trusted and felt close too, let me down time and again. But not only Baba never abandoned me. He is the only companion; I have ever had whose love for me is unfailing and unconditional.

Spiritual benefits can be drawn directly or indirectly by visiting saints according to the spiritual status of the Master.

All beings are limited except the Avatar. Meher Baba also explained that there are two types of spiritual benefit – indirect which is determined by the efforts of the seeker, and direct which is given consciously with full force. There is no direct spiritual benefit given by those on the first four planes; all benefit is only indirect. The percentages of indirect spiritual benefit vary from 5% on the first plane; 7% on the second plane; 10% on the third plane; 50% on the fourth plane, but in encountering such a being there is also a 50% possibility of harm instead of benefit. A Wali of the fifth plane or the sixth plane Pir can respectively give 25% to 50% direct or indirect spiritual benefit to a seeker. The Majzoobs of the seventh plane gives 100% indirect benefit, but nil direct spiritual benefit because he remains totally unconscious of the universe and all beings in the world. The Perfect Master alone gives both indirect and direct spiritual benefit 100%; thus, His presence on earth benefits the universe 100% in an indirect or general way, and 100% benefits His circle (or disciples) in a direct or special way. The Avatar benefits all beings in the universe 100% in an indirect special way, and benefits his circle 100% in a direct chosen way.

Concessions from Meher Baba with regard to help for His lovers-an example.

Avatar or Sadguru is most generous toward help to His disciples. God listens the language of heart only. Any sincere prayer reaches to Him instantly and help is delivered immediately.

Consider a cashier in a bank as Avatar or Sadguru and an account holder as a disciple. An individual account holder approaches cashier and requests to withdraw Rs. 10000. Cashier checks from record and says you have only Rs. 5000 in your account so you can take Rs. 5000 only. Now his son having no bank account approaches his cashier father and asks for Rs. 5000 to spend on tour along with his friends. Cashier-father, being most generous toward his son, gives Rs.10000 instead of Rs.5000 from his own account in order to meet any exigencies on tour.

No hell and heaven state for those closely connected with Avatar or Sadguru

When a person dies the mind’s connection with the gross body is snapped and this produces such a shock that he forgets every incident of his past life. After death, the soul remains in astral world for another 12 to 14 days in all before entering the hell and heaven state of subtle world. Those who are closely connected with Avatar or Sadguru do not enter in heaven or hell state but take birth immediately.

Role of Jivan Mukta, Sadguru and Avatar in helping other for God-realisation.

Jeevan mukta or Paramhans or Majzoob who do not come to the level of human being can make on single soul perfect like Him in His life time. No direct benefit accrues to the world from a Jeevan mukta or Paramhans or Majzoob.

Param mukta known as Perfect Master or Qutub or Sadguru knows Himself as God in everything and is able to help spiritually and can make many other souls realise God in His life time.

Avatar can make not only any number, even all in creation God realised and everything in creation from a particle of dust.

Sadguru does not take rebirth. Once a Sadguru drops His body, another God realized immediately takes His place. After dropping body, role of Sadguru to help spiritually ceases.

Avatar and Sadguru does not give instant realisation to His disciples   

Above discourse of Perfect Master Ghaus Ali Shah Qalandar was quoted by Meher Baba in reply to above question and also narrated the following anecdote:

A certain man, having two vessels encrusted with the rust and dirt, decided to have them cleaned. He gave one vessel to a professional who promised to cleanse it in forty days, and the other to a man who undertook to do the job in a single day. The professional man began to work at his vessel scientifically. He subjected it to many processes over a period of forty days, and he made the vessel not only spick and span but also a thing for use.

The second man, who had promised to finish the job in one day, adopted the very drastic procedure of burning the vessel in a huge fire. This cleansed the vessel quickly and completely, but made it brittle and worthless. It can be seen, therefore, that although both the vessels were made clean, only that which underwent the lengthy process was of any use.

The Master went on to say that it was for this reason that a Perfect Master seldom gave realisation to an aspirant instantaneously, but led him to it slowly so that he might become a robust, useful vessel for God’s work.

In this connection, Meher Baba remarked to His disciples, “Realisation can be imparted to anyone in a second. It will then be for one’s own self only with no profit to others. The period austerity, self denial and hardship which one undergoes with a Master, engenders power and gives authority to use realisation, when achieved, for the spiritual awakening of others.

Come for My darshan only-said Meher Baba an- episode

In January 1947, after closing the mast ashram, after a long time Baba declared to give public darshan in Madras. In March, V.T. Laxmi invited Baba to give darshan in Madras which was accepted by Baba. Baba gave sahwas in Madras at Meher Bhuwan, 27, Brahmin Street, Saidapet Madras (Residence of Mrs. V.T. Laxmi). Mr/ Limkar who came from Sholapur with Baba, jokingly Baba said, “Number of Limker’s relatives in Madras are more than Baba lovers.  Baba had warned Limkar that if he had come especially for Baba’s Sahwas then he should not go to meet his relatives. But Limkar could not restrain himself. He went to his relatives and fell down somewhere and remained limping for many days. Perhaps this was warning for Limkar to take Baba’s instructions more seriously. (This was casual remark)

Go directly to your own places carrying Me with you-an episode

There is another important thing I told the other groups. On leaving here, you should all go directly to your own places carrying Me with you. If you have to go to some other place for business, etc., you can go later on. If you do not do this, it would be only fifty percent sahavas and fifty percent business and other affairs. You should take Baba with you and go straight home without breaking the journey anywhere along the way.

While translating this in Marathi, Dhakephalkar on his own added, besides anywhere else, you should not go either to Pandharpur, Shirdi or Sakori. Baba became somewhat vexed at this unnecessary observation, and due to Dhake's slip of the tongue. Baba amended His ruling and permitted those wishing to visit any of the above three places to visit them.

If you want to go there, you may go, but do not go purposely. I do not want you to go anywhere, because your coming here is itself more than a pilgrimage. But since Dhake has created this misunderstanding, those who wish to go to Shirdi, Sakori or Pandharpur may go.

One mistaken word here or there in the translation makes a world of difference in what I say and creates any amount of misunderstanding.

Baba asked Dhake to translate what he had said, but because of his mistake tears were flowing from his eyes, and he could not say a word. Baba then asked Bal Natu's friend, V. J. Kher, to deliver the Marathi version.

Baba repeated His wish for them to go straight home, and added, "All places are Mine. I forgive you and also forgive Dhake for his mistake. A business trip is not desirable while on pilgrimage. You should make a second journey to Shirdi, Sakori or Pandharpur if you at all wish, after reaching your homes and out of love."

Despite these clear and definite instructions, some stood up and delineated their difficulties in going home directly, whereupon Baba stated, there may be individual problems, but the solution is in your hands. Whatever I wanted to say, I have said. Katta Subba Rao of Andhra had come here with the Telugu group, and while here he received four telegrams and one urgent phone call, demanding him to Bombay on business. He asked Me what to do. I replied if he wanted to follow Me, he should go to his home first and then go to Bombay, and he obeyed. I am not here to ease your problems and difficulties. They are immaterial.

Baba did, however, permit one man to deviate from his route to pick up his family on his way home.

You should all go directly to your respective homes. Do not break your journey for pilgrimage along the way. To come to Me is, in itself, difficult, and therefore, when you go, go straight home. If you do not do it, it would mean your coming to Me here is half-hearted. It would mean you had not come here exclusively for Me.

If you travel here and there before returning home, you scatter the exceptional sanskaras gathered after My darshan and company. Thus you lose what I have given you.

Meher Baba calls His lovers to come to Him again and again to have His scent-an episode.

One day after Meher Baba had emerged from a long period of seclusion, we were sitting in mandali hall with some of His close lovers whom He had permitted to visit Him, and Baba asked them whether they remembered Him during the time they were away from Him.

In unison, all those present said they loved Him and remembered Him.

“And how do you do that? Asked Baba.

One of them said that all the lovers gathered and performed His arti; another said they sang bhajans and third said they repeated His name. Yet another mentioned that his group not only remembered Baba but created a Baba atmosphere as well.

“How did you do that?” said Baba.

“Baba,” he replied, “We heard of a saint in our town and we visited him often. You have told us not to go saints and yogis but you have also said that You are in them. So I went with my family to visit this saint and I saw You in him.”

“If you saw Me in him,” said Baba “Where was the need for you to come here today? You wanted a Baba atmosphere and you felt it in the presence of that person. There was no need therefore for you to come here.”

When the man had no reply, Baba commented, “I am also in the prostitute, in the vagabond and in a thief. Why do you not visit them? You will find Me there.

Then as tears of remorse began to trickle down from man’s face, Baba continued. “What you say and you felt is right. I am in everything, but I am not that. That saint is a saint while I am the God-man. What do the police do to track down the criminals? They use dogs which smell out the criminal first bringing the dogs to the site of the crime. Similarly, your coming there is like a preparation to catch the stealer of your hearts. I steal the hearts of mankind and if you want to track Me down, you must come to the site where I have spent much time.

“Sometimes the dogs loose the scent and the police bring them again to the site. Likewise, you must come again and again till you are certain that you have My scent and are not likely to lose it. When you have saturated that scent in yourself, then there will be no need for you to come here.”

Copying Avatar or Sadguru’s action is no good for aspirant  

Do not try with your limited mind to understand the significance of My actions, nor try to imitate them. You must not do what I do, but do what I tell you to do. To try to bring My every action within the orbit of your understanding is but to understand the limitations of your own understanding. The utter simplicity of My Divine Game appears to be highly intricate as soon as you try to understand it through your intellect

An episode  

For relaxation Baba would go to Munshi Rahim’s house at Charni Road to play cards. In August 1922, once while Baba and the mandali were playing cards, Ghani stole a card just the way Baba would pilfer. Baba stopped the game and told the men a true storey about the Perfect Master.

One day, a Sadguru with some of His disciples to a city where He was known. He approached a candy shop and entering, put some sweets in His mouth. His disciples, too, mimicked Him in this respect. He then visited a bakery and there the same thing happened. He picked up some cookies and put them into His mouth, and the disciples did the same.

Then He went to a blacksmith’s shop where there were red-hot pieces of iron in the furnace. The Master picked up one and ate it. Disciples stared at Him. The Sadguru then said, “Now eat it too.”

Not one dared move and Master admonished, “Why did you do as I did? Are you parrots? Never do as I do, but do as I say.”

Laying head at the feet of a Master symbolises surrender

Laying of head at the Master’s feet is a significant mark of reverence by aspirant. It also symbolised of his surrender to His will and order which is the first step of the path of discipleship. It also signifies that aspirant is laying his or her sanskaras the feet of the Master who assumes responsibility for all the devotee’s acts of omission and commission, provided the surrender is sincere.

Beating from a mast, Sadguru or Avatar benefit spiritually in lowering sanskaras:

Whether it is called good or bad from worldly standards, mast, Sadguru and Avatar have no selfish motive or personal deliberation. So, if these persons laugh or cry, seem happy or morose, caress others or beat them; they are not conscious of what they do or how they behave. Nevertheless their doing acts in anger helps those on whom the unconscious anger is spent, because their selfless anger destroys the anger sanskaras of the recipient.

The external outburst by a Master is the shadow of His internal perfect state and is radically contrary to the bliss within. Consequently, in its outer manifestation, it takes the form of abusive language, shattering and beating. But whosoever receives these ego-shattering from the Perfect Master is very lucky indeed, since these tongue-lashing and physical beating work miracles for him and bring him unimaginable benefit, especially in his external affairs

Never touch a Perfect Master when He or She is sleeping.

Sadguru never sleeps in the ordinary sense of the word, but "rests" at a resting place between the sixth and seventh planes. Even though people may find Him snoring, He is not asleep. It is next to impossible to come down from that state. A Sadguru alone can manage it, no one else can. That is the reason almost all Masters select a quiet, separate and aloof place for resting — which you call sleeping — where they will not be disturbed. For who knows, a kick from a Master during His rest to one who disturbs Him would be fatal — the person would be doomed!

But apart from the different places of resting, the Perfect Master's modes of resting also differ. All Sadgurus do not act alike. Sai Baba would rest on a hanging platform high above the floor to avoid disturbance by anyone. While resting, Babajan and Upasni Maharaj would get up suddenly at even the slightest touch of a finger. Hence, they all rest at different solitary places to their liking in different ways. I am the same, avoiding the slightest cause of disturbance.

Therefore, I advise you never to touch a Perfect Master when He or She is resting. I may and do tolerate disturbances occasionally, but other Masters may not and generally speaking do not. And their one kick in that state would finish you forever (end your life).

Avatar or  Sadguru  needs a watchman-narrated by Baba -story

Once, when someone asked why Baba needed a night watchman, He related this story:

The Sufis call all human beings, except Qutub, dogs! Because, according to them, ordinary men of the world are not worthy of being called anything else. Once there was a Qutub living on the banks of a river. He always had a man guarding His door. One day the king of that city came to the door of the Qutub and demanded His darshan. The watchman stopped him. He went inside and asked his Master's permission, which the Qutub refused, saying that He would not see the man now. The king began to quarrel with the watchman, asking why the Master kept the doors closed. Being a man of God, He should keep His gates open every minute. He said, "They should never be closed. No one should be prevented from going inside. What need is there for a watchman like You?"

The Qutub replied from within: "A watchman is very much essential to drive away dogs like you!" The king at once realized his insolence and ego.

Baba slaughters His lovers slow like a butcher-narrated by Bhauji (disciple)

Homi Desai of Lahore came for Baba's darshan. He came after several years and was eager to lay some of his problems before Baba. But on seeing him, Baba stated, "Homi, just sit here quietly for five minutes and then leave." Desai sat down, but his mind was in turmoil. After five minutes Baba asked him to go, and he left highly disappointed. He thought that he had lost his chance, but Baba sent someone with a message to tell him to come the next day. The whole night he kept awake, worries filling his mind. He appeared the next morning, but Baba again told him to keep quiet and leave after five minutes. Desai flushed with anger, but Baba asked him to come again the following day.

The third day, deeply troubled, Desai arrived at Guruprasad. His eyes were red from lack of sleep and his mind was churning. "Sit here for five minutes and don't say anything," Baba stated. "Then go."

At first Baba took no notice of him, but the next moment when Baba gazed at him, his clouded mind cleared and inwardly he received the sought-after answers to his questions. Greatly heartened, Desai folded his hands and said to Baba, "Thank You," and then exclaimed, "What a butcher You are to slaughter one so slowly!"

Baba replied with a smile, "Only slow butchering leads one to the Goal. A quick end keeps you where you are."

An animal coming in contact of Avatar gets exceptional spiritual benefit

Baba said, "Any animal coming into contact with the Avatar's body gets a human body in its next birth." When the Master (Avatar or Sadguru) touch the dead bodies of an animal, the animals get human form in next lives.

Appointment with the Master has special significance-an episode

One day a woman approached Baba for darshan with her child. She requested Baba to bless her baby. Baba commented, "As you wish. But do you remember how last year on your request, I permitted you to visit Guruprasad to have My darshan a second time? You did not come."

From the hundreds who had visited Guruprasad the past year it seemed incredible to the woman that Baba would remember such a small detail. The woman felt ashamed and apologized, explaining, "Baba, treat me as your daughter. I had to attend my brother's marriage, so I could not come. Please pardon me."

Baba as usual pardoned her, but also remarked, "I forgive you but remember, you yourself asked for an opportunity of which you did not avail. Any appointment with the God-Man has special significance which cannot be repeated. It is difficult to make up that loss. However, now be happy and forget about it."

It is a great mistake to ask for change in My order-an episode

Manutai was the wife of Kaka Shahane. On April 14th, (1927) Kaka and she came with their children for Baba's darshan. Manutai had Baba's order not to drink tea, but as she was going to Kolhapur to visit her relatives, who might insist on her taking tea, she requested Baba to allow her to drink it during her visit. Baba gave His consent, but corrected her, "It is a great mistake to ask for a change in My order once given. When I give an order it should be followed until the time I, on My own, withdraw it. And so all orders, under all circumstances, are to be carried out. There should be no breach of My word. I will never refuse a change in the original order if asked for, but take it that the effect and force of My first word or order is lost once it is changed. And because of that, those concerned will necessarily have to suffer."





Desires and longing are the root cause of suffering.

Desirelessness means freedom from self inflicted suffering.

Desires are harmful both ways, when unfulfilled; it is eventual result of expression of his desire which brings disappointment and dejection.

Desire for nothing except desirelessness.

Dislikes are as much wants as likes and both are desires of the ego and have to go.

Do not desire union with God, but long for union till you go beyond longing for union; and long only for the will and pleasure of the Beloved.

Burn all the desires and longing and kindle the one and only desire and longing union with the Divine beloved.

Give up the desire of God realization, and give up the sense of giving up.

Instead of wanting Me to want what you want; want what I want you to want.

Man is only partially satisfied in his attempt to have the fulfillment of his desires, and this partial satisfaction fans and increases the flame of craving instead of extinguishing it. Thus greed always finds an endless field of conquest and leaves the individual endlessly dissatisfied. The chief expressions of greed are related to the emotional part of man. It is a form of entanglement with the subtle sphere.

Once a desire is fulfilled, there is another desire that arises ready to be satisfied, another is there and so on. It is not easy to escape the clutches of one’s desire. Only Perfect Master can destroy the desires.

Seven major desires pervade the mental world, (seed form) the subtle world (germination) and gross world in gross form (action). Mankind knows these desires as lust anger, greed, hatred, pride, jealousy and selfishness –and these desires pervade all creation.

Rejection of desires is a preparation for desirelessness or the spirit of non-wanting.

Some seek money, some seek power, some seek children, some seek name, some seek, fame, few want God. Life is a joke, all is a game.

The more you want the more miserable you are.

The state of desirelessness is a faculty latent in everyone.

The world is slave to needs. The need must become your slaves. You must learn to use your modern conveniences –not to be used by them.

Unless you give up the breath of your desire and die to yourself, you cannot make Me the breath of your life and live forever.

Wanting is the state of perpetual restlessness.

Want nothing and you will have everything.

When a man is desireless, he not only eliminates the suffering he causes to others but also much of his own suffering.  – Meher Baba

Meher Baba said

Desire and longing

Desires and longings are the root cause of all suffering. The only real desire is to see God, and the only real longing is to become one with God. This real desire and longing frees one from the bondage of birth and death. Other desires and longings bind one with ignorance.

To desire the real desire and to long for the real longing you need My grace, and you cannot have that until you surrender all other desires and longings to Me. Your love for Me will help you to surrender these desires and longings, and My love for you will help you to desire the real desire and long for the real longing, which are by My grace.

Freedom from desires

As long as a person is not free from desires, he is not ready for emancipation. Desires, both good and bad, are binding. Good desires bind a person with golden chains, and bad with iron ones. Why do you feel restless? Because you have a thousand thoughts of wife, children and the world. One should be free of wishes and desires, but they are there.

As long as desires persist, there is no freedom. One who is completely desire less becomes king of kings. But a person has no idea how to become desireless. Freedom from desires is real life. One has to go beyond desires to enjoy freedom. This freedom can never be imagined, it is beyond the mind. The mind creates desires and as long as the mind continues and does not die, a person cannot extricate himself and enjoy freedom.

The soul is like a bird. When all desires vanish, the bird's eyes open. It sees God and becomes one with Him. I am that God whom the bird sees when its eyes open. But desires blind the bird and it cannot see Me, though I am standing right in front of it.

Hold My Daman if you want to know Gods

Although you are divided into groups, to Me you all are one. But if you want to know God, the only solution is to catch hold of My daaman (robe). If you care for God, if you have a sincere longing for Union, then hold on to My garment firmly. But if you have other wants to satisfy, if you want health, riches, children – then do not come to Me. There are many saints who can satisfy your desires.

Baba asked Aloba to read a certain verse from Hafiz, which Baba explained which categorises the saints and gurus as under:

There are three types of dealers

1) Merchant king who monopolize a business

2) Wholesalers

3) Retailers

If you need a small thing like a needle, you go to a retailer, not to a wholesaler and certainly not to a merchant king. So to come to Me for physical and material desires is of no use because I do not deal in such insignificant things like granting boons.

Want what I want you to want- Meher Baba said to C.D. Deshmukh- an episode.

Deshmukh broached the subject of a certain young man he had chosen as a husband for his daughter, Sanjeevani. Baba replied, "I don't like it; he is not suitable."

Earnestly, Deshmukh rejoined, "Baba, the fellow is very good. He is educated and comes from a good family."

Seeing that Deshmukh had already settled things, Baba relented, "If that is the case, proceed with the matter and let the match be made."

Coming out of the hall, Deshmukh told others that Baba had given His approval and wished that his daughter marry the fellow. Overhearing this, Baba called him back and corrected him: "Is it I or you who wishes that Sanjeevani wed this fellow? Don't talk like that!

"Want what I want! Instead of wanting what I want, you want Me to want what you want. And when you succeed in getting Me to agree to what you want, you even tell others that it is what I want. You have not only made Me agree to what you have already made up your mind about, but you go and tell others, “Baba wants so-and-so and my daughter to marry. What nonsense!”

"It is impossible for you to want what I want as it is impossible for you to love Me as I ought to be loved. But at least do not always want to make Me want what you want. Hold on to Me and try to obey Me implicitly and fully in all I ask."

No amount of penance can bring desirelessness.

The whole world is like a mirage. Hope never dies. God is above all hope. There is only one way to attain God: when hope dies, God is realized! There is no other way. You do not benefit by years of penance, fasting, sitting in samadhi or undergoing self-abnegation by sleeping on nails. There is only one remedy to get rid of hope, to get beyond hope, and that is love. And there is only one way to love: to forget our self, and to do that, surrender at the feet of a Master. Bhakti yoga, karma yoga and dnyan yoga exist to bring about this self-forgetfulness. But even though apparently successful in practicing them, no one forgets himself through them!

Get away from wants-an episode

Dedolchow and Amiya Das were with Baba along with various Poona workers. About sixty persons had gathered. After  the morning session, Amiya Das, Harry Dedolchow and brother Jal  went out to lunch and then to zoo until one O’clock, when they were to return to Guruprasad for afternoon session with Baba.

At the zoo, Jal said to Dedolchow, “Next time you return to see Baba, will you bring me an inexpensive transistor radio, about twenty U.S. dollars, no more?”

Dedolchow said, “No problem, Jal. I will get you a nice one. However, only if Baba says so.”

Jal replied, “I know Baba’s ways. I will ask Him when we return to Guruprasad.”

When the three arrived a few minutes after one O’clock, the session was already in progress. Dedolchow quickly took off his shoes and entered the room. Baba looked at him and remarked, I am the chief transmitter and receiver. All this business of ‘I want this, get me that’– try to get away from those wants and say: I want Baba, I want God.’ It isn’t easy, but try.”

After the session, Dedolchow approached Baba and told Him of Jal’s request, adding, “Jal said he knows your ways.”

Baba retorted, “No one knows My ways, and He did not allow Dedolchow to bring the radio to Jal.





Complete detachment provides equanimity that remains affected by opposites in life. Complete detachment leads to a state of wanting nothing and thus unfailing source of happiness arrives.

Complete detachment comes from the understanding of suffering and its cause and one no longer creates for himself the suffering that comes from desire.

Cure for worry and depression is detachment, the practice of separating oneself from the illusion of existence. If one is detached from his own works, and their results, he becomes free from the opposite.

A man may discharge his worldly duties and maintain a household with a wife and children, but at that same time, he should remain detached from all this, come what may. This does not mean that he should be neglectful of his duties toward his near and dear ones, but that he should have no attachment to it at all. You know that pen is yours and you use it. But if you lose it, you should not care about it, you should remain detached.

A perfect man functions with complete detachment in the midst of intense activities.

Be bound by freedom. Be attached to detachment.

When mind remains unmoved and balanced due to external and internal stimuli, it arrives at a state of detachment due to non-wanting. If a person is detached from his own works and their results, he becomes free from the opposites.-Meher Baba

Meher Baba explained


Remain detached like a cashier in bank-a simile

I am in all – in both great and petty things. All are nothing, so why give importance to anything? You cannot escape petty things, because everything except God is petty. What you can do is to be detached. Use the petty things, but know they are petty and so remain unattached to them.

For example, false teeth are for eating; they are attached in your mouth. You know they are false and you can take them out; attached and detached, you make use of them.

The dirty body, which I call the walking latrine, is used for the soul to realize itself. Can you escape from it? You cannot escape its perspiration, so what you do is wash away the sweat. But if all day you go on brooding, “Why do I perspire? I must not perspire,” it is of no use. You cannot escape, but you can become detached.

Always remain detached toward results. The result of something may be good or bad, but you should be detached from both.

Detachment explained – by a simile of a cashier in bank.

Attachment to the material world is a great drawback for the consciousness to proceed further. You are bound by attachments, and you cannot make any progress. All the time you just think about different wants. If one want is fulfilled, another want comes. It is unending. Other desires are also there. The fulfilment of desires cannot and will never give you freedom. They always bind you.

You need the detachment from desire and wants. Take the example of a cashier in the bank. A cashier in the bank deals with money during His duty hours. But when he goes home, does not think about money. Thinking about money, of course, is very natural when he is in bank. He is very careful about it and keeps a proper account of everything. When he goes home he forgets about money. He does not remember it. He remains detached because he knows that it is the bank’s money, not his. So if you do any duty, know well that you are doing it for Me. When you are doing it for Me, you remain detached. Everything belongs to Me, so do not think that it belongs to you.

Story of King Janak-and seeker on detachment  

Take the example of King Janak.  He was a king, but a God-realized one.  Though he was a king, he did not have thoughts of detachment or attachment.  He had the experience of His Godhood.

There once was a seeker roaming about for a long time.  He spent twelve years going from one place to another.  He did not stay in one spot.  He would beg for food, he would meditate, and he would do all types of spiritual practices.

One day, he was sitting under a tree to take rest.  An old man was also sitting under that tree.  He asked the seeker, 'Where do you come from?

This young man said, 'I am a seeker of God.  I don't have any home.  I do not stay in one place; just move about here and there.  So how can I tell you where I have come from?'

"'What else do you do?' the old man asked.

"'I meditate.  I beg for my food, and I do many spiritual practices.'

"How long have you been doing all this?'

"For the last twelve years.” the young man replied.

Then the old man asked, “Did you find God?”

“Not yet.” the young man replied

"Have you received any experience of God?”

"No, no experience."  But I will definitely get it.  Because I am doing this for God, answered the young seeker.

“Do you really want God?” the old man asked.

"That's why I am doing this.  I have nothing to do with the world.  I am completely detached from the world.”

"If you want God, I can tell you whom you should approach.  And I know definitely that you will get God.”

The young man was very curious.  He said, “Yes, please tell me.  I want God!”

“There is one place called Nepal.” said the old man.  A man who knows God lives there.  His name is Janak.  If you go to him, I am sure that he will give you God because you want Him.

The old man gave the young man the address, and the young man went there.

What does he find?

There was a big palace, with guards standing at the gate.  The seeker was amazed.  The old man had mentioned the name 'Janak' but had not said that Janak was a king.  The seeker asked the guards, 'Is Janak here?'

At first, the guards did not say anything, but then they answered, 'Yes.

The young man said, “I want to see Him.”

The guards replied, “Without Janak's permission, you cannot see Him.”  So we will give him a message from you.  If the king wants to see you, then, of course, we'll let you know and take you to him.

As soon he heard the name of the king, the seeker's mind started working.  Here I am.  I just roam about here and there seeking God.  And this man is a king.  How can he give me God?  That old man deceived me.'

Anyway, he told the guard, 'Yes, I want to see him.”

The guard went and told Janak.  When the guard returned, he said to the young man, “The king wants to see you.  Come with me.”

The young man went along with the guard.  He saw the king sitting on a throne, surrounded by all sorts of comforts.  He was thinking, 'Now I have been misguided.'

Janak asked the young man to sit on a luxurious chair, and asked, 'What do you want?”

“I want God.” the man replied.

“I can give you God.  But you have to obey My instructions.”

“If you give me God, I will obey everything.”

Janak said, “You have come a long way.  You are tired.  So I want you to take rest for three days.  Then I will tell you what you have to do.”

The young man said, “I am not tired.  I just go on walking from one place to another.  So please give me an order.  What do you want?”

You said to me that you would obey my order.  But now when I gave you an order, you say that you are not tired! The king replied. This is not obedience.  This is what you want; not what I want.'

The young man could not say anything.  He was taken into a room furnished with all sorts of comforts.  He had a sitting room, a bedroom.  The rooms were decorated; different pictures were on the walls.  He was thinking, 'How can I get God here?  To find God, one has to observe fasts and silence, do meditation, and beg for one's food.  Here everything is luxury and nothing.

Then his food came, many dishes, and the young man thought, “Definitely, I cannot get God here.  I must go out of this place.  But how?  Everywhere there are guards.  Now I am in trouble.  What to do?”

Though he ate, his mind was working.  He had not seen any dishes like these at any time during his life.  He was from a poor family; he would beg for food.  It was too much for him and also too embarrassing.

Afterwards, he was taking rest, but his mind was working:  How to get out of this palace?  He was preparing a plan.  How to escape?

And what does he find?

The ceiling of the room was coming down and down.  He thought that if he slept, the ceiling might fall down, and he would die.  So he could not sleep at all.  All the time, he was observing the ceiling gradually coming down and down.  Then, the next morning, he was given a nice breakfast, but he could not eat. He was very restless, surrounded by so many thoughts.

King Janak called him and asked, “Did you sleep last night?”

“Not at all.”

“Was the bed not good? The king asked, or the food?”

The man said, “Such a bed I have never seen in my life.  It was so comfortable.  I never ate such food in my life; it was delicious.”

"Then why did you not sleep?” the king asked.

My mind was full of thoughts - that for God one has to follow all types of austerities, but here I find all luxury.  Then I saw the ceiling coming down and down.  I thought that if I slept, I would die, because the ceiling would fall down.  So I could not sleep.

Janak asked, “Do you know what spiritual life is?”  The spiritual life is not just simply to beg for food, walk long distances, and follow all austerities.  These have no meaning.  You were scared because you saw the ceiling coming down and down.  It shows that you have attachment to the world.  Had you remained detached, you would not have felt fear.  Here you see Me.  I am a king.  I am ruling over the country, but I am always detached.  Therefore, what is spirituality?

Spirituality is complete detachment from the world. I have no attachment to anything, and I am always happy because I am not attached.  I do my duty in the form of a king.  But I am not bound.  If good food is served or bad food, it is just the same to Me.  Now you are thinking about spirituality, and you make distinctions about good food and bad food.  You make distinctions between comfort and discomfort.  This is the play of your mind.  As long as your mind is there, you have thoughts, you have desires, and you have attachments.  When you think of detachment, you remain attached with your negative thoughts.  As long you have attachments, you are not free.

Then the young man understood, and then he said, “Now I understand.  Give me your order.”

The king said, “Still you have to roam about, because you are not free from your attachment to detachment.  Go and beg for food and do meditation for a further twelve years.  Then you come to Me.  I will give you God-Realization.

“I will obey your order one hundred percent, and according to it, I will return after twelve years,” replied the seeker.

Again, the young man went out and started roaming.  He would get many thoughts and counter-thoughts.  Actually, he was spending the bindings of attachment and detachment which are created through the mind desires, wants, temptations, etc.  After twelve years, the young man again went to King Janak.  Because he was ready for it, the king gave the seeker God-Realization in a moment.

One should not decide mentally about attachment or detachment. When you love God, then, of course, without thinking, you get rid of the impressions that create desires, wants and temptations, and you also get rid of attachment and detachment.  Going through the mind is not going to help.  Only love, which does not require thinking, is the solution.  But this love depends upon the grace of God.  I always advise that you all should remember Me.  When you remember Me, I become responsible for you.  I take upon Myself the burden of your sanskaras and go on wiping them out.

Detachment from worldly allurement, great patience and help of Sadguru or Avatar is required for God realisation-a story.

A disciple used to always ask His Master why he could not realize God, in view of the fact that he had served Him so faithfully for so long. The Sadguru continued telling him to have patience, and the disciple, in his eagerness, kept pestering Him.

One day, a fair was held in a nearby village. The Sadguru told his disciple, "Go to the fair with a cup of milk in your hand, and return with the cup still full. Then you will be one with God!"

So the disciple, thinking it an easy thing, did as he was told. But when he reached the fair he was so engrossed with the alluring sights around him, he forgot about God-Realization. He pushed through the crowds, so as not to miss seeing anything, all the while spilling the milk. When he came back to his Master's residence, no milk was left in the cup.

Seeing him approach, the Master said, "Now, according to My promise, I will give you God-Realization; but let Me first see the cup." The disciple was ashamed, and confessed that all the milk was lost amidst the wonderful carnival.

The Sadguru said, "What can I do now? You were attracted by worldly allurements and forgot My order. Had you real desire for attaining God, you would not have been caught napping, and tried your best to save the milk. But you were ensnared by filthy things of the world which bind you, so how could you long for God?"

The disciple then realized that, despite years of service to the Master, as long as worldly attractions last, there is no hope!

Baba's mandali, too, had the answer to their ruminations, and they laughed over their foolish thoughts.

Difference between love and attachment-an episode

After Bhau had joined Baba, his wife, Rama, and two children, Sheela and Mehernath, had gone to stay with Rama's parents in a village about a hundred miles from Nagpur. Sheela was over four years old, and her brother was three. One day, Mehernath accidently knocked his sister against a large vessel of boiling milk, and Sheela suffered severe burns.

A telegram was received in Satara about Sheela. Bhau did not inform Baba because there was a ban on correspondence during Baba's seclusion. But that day at 5:00 P.M., Baba called him to Grafton and asked if any letter or telegram had been received. Bhau said one from Rama had come. "What does she say?" Baba asked, and Bhau told him.

"Send a telegram immediately to Nana Kher to arrange for Sheela's medical treatment."

"Everything will be done there," Bhau said. "Why should Nana be troubled?"

This upset Baba so much, He picked up His sandal and forcefully threw it at Bhau. "Why this talk of trouble to Nana instead of simply following My order? Aren't you ashamed to speak like this to Me? Who is sending a telegram to Nana, you or I?"

Bhau kept quiet, and Baba added, "Would you have talked about trouble had I sent him a telegram about someone else?" Bhau replied no, and Baba disclosed, "You are still attached to Rama, Sheela and Mehernath. Had there been no attachment, you would not have said what you did. Not out of love, but because of attachment, you think they are yours. Had you considered them yours out of love, you would never have said a word about trouble to Nana because I am the one ordering Nana to look after her.

Calmed down, Baba added, "You are always with Me, and your wife, with two small children, is living in a remote village. Not once, in several years, has she made a request to send you there, and when she rarely does write, she says she is happy and content. Do you see how she helps you? She has love for Me, and the children are Mine. They are not yours, so have no concern for whatever I do for them. If you have thoughts, then it is your attachment; if you have no thoughts, then it is love. Even now, do you want to follow Me or not?"  Smiling, Bhau replied, "I want to follow you, Baba." Keep detached like false teeth.

Always remain detached toward results

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

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

Remain attached to Master by following His wishes-an episode

Back in Dehra Dun, while conversing with the mandali one day, Baba explained to Kishan Singh, using the metaphor of a train: "To a freight train are attached many wagons. Some contain good material, some bad -iron, copper, oil, waste products, et cetera — in different wagons. But, whether it is good material or bad, when attached to the engine the carriages go where the engine goes. The engine does not carry wagons of only good things, leaving the bad behind. Similarly, I am like an engine, and those who remain attached to Me reach their destination, whether they are virtuous or vicious."

Keki Nalavala asked, "But how do we remain attached to you?"

Baba replied, "The meaning of remaining attached to Me is to follow My wishes, to remember Me and to forget your selves."

Kumar said, "This is an impossible thing, Baba! This type of joining depends on Your grace."

Baba replied, "If you try, you will be deserving of My grace. I am the Infinite Ocean of mercy and to shower mercy is My nature. If you throw sandalwood or filth in the ocean, does it have any effect on it?"

"No," Kumar said.

"Why not?"

“There is an abundance of fresh water in the ocean and it does not give out fragrance if roses are thrown in it, or stink if garbage is dumped in," Kumar replied.

Baba stated, "The Ocean absorbs within itself heaps of sandalwood or refuse, good things or bad, as it is unlimited. Similarly, if you 'throw' your good and bad actions upon Me, absorbing them, I will free you from all bindings. But the meaning of throwing or dedicating to Me is that you should thereafter completely forget such actions, because to remember them is not true dedication."





If the drugs could make one realize God, then God is not worthy of being God.

There is no drug that can promote the aspirant's progress-nor ever alleviate the suffering of separation from his Beloved God.

Just as it is difficult to distinguish an imitation from a real pearl, so it is difficult to distinguish an imitation and a real experience.

Once gained, the real experience is never lost. It is permanent.-Meher Baba

Meher Baba discoursed

Robert (disciple) was imperatively told by Meher Baba to discontinue taking drugs.

All so-called spiritual experiences generated by taking “mind-changing" drugs such as LSD, Mescaline and Psilocybin are superficial and add enormously to one's addiction to the deceptions of illusion which is but the shadow of Reality.”

Tell those who indulge in these drugs (LSD, Marijuana, and other types) that it is harmful physically, mentally and spiritually, and that they should stop the taking of these drugs. Your duty is to tell them; regardless of whether they accept what you say, or if they ridicule or humiliate you, boldly and bravely face these things. Leave the results to Me; I will help you in My work.

Many people in India smoke Hashish and Ganja (juice from Marijuana hemp plant) –they see colours, forms and lights. It makes them elated, but this elation is only temporary; it is a false experience. It gives only experience of illusion; it heightens illusion and serves simply another veil over the Reality, taking one further away from it.

On Alcohol, drugs and other such habits

Alcoholic drinks in ordinary moderate doses act as stimulants and are harmless. If taken in excess, they are harmful. Drugs, whether in small or large doses, are injurious. They have a characteristic of making the users addicts. Starting from small doses and very subtly they tempt the partakers to increase the quantity indiscriminately, until they cannot do without them and become addicted.

Tobacco and smoking has only the slight advantage of deriving superficial pleasure, which is temporary. But there are three distinct disadvantages: physical, mental and habitual. Physically it spoils the system and mentally it tortures one when unavailable.

Wine and other intoxicants

Wine is good for both health and the spiritual life. It is an intoxicant and tonic for both. If after drinking wine, thoughts are diverted to spiritual advancement, it is a great push toward the Goal; otherwise, it can lead to hell. Wine is such that either it raises you to the highest pinnacle or makes you fall into the deepest ditch.

The main object of intoxicants in the ancient past was spiritual. Seekers then used not only wine but also hemp, heroin, hashish and opium; so much so that even Qutubs would indulge in them. You have heard stories that Sai Baba used to smoke a chillum pipe and Upasni Maharaj smoked beedies. But eventually during those times, ordinary people indulged in these intoxicants for the wrong reasons. They could not understand their proper use and the effects of the intoxication diverted their thoughts to carnal desires – worst of all to lust, the greatest obstacle in the way.


(1) Baba did say that the user of LSD could never reach subtle consciousness in this incarnation despite its repeated use, unless the person surrendered to a Perfect Master. To experience real, spiritual consciousness, surrenderance to a Perfect Master is necessary.

(2) The experiences gained through LSD are, in some cases, experiences of the shadows of the subtle plane in the gross world. These experiences have nothing at all to do with spiritual advancement.

(3) Beloved Baba stresses that repeated use of LSD leads to insanity which may prove incurable in mental cases, even with LSD treatment.

(4) Medical use of LSD helps to cure, in some cases, mental disorders and madness.

(5) There is no such thing as "areas in the brain reserved for subtle consciousness," and the question of LSD affecting them has no meaning.

(6) When LSD is used for genuine medical purposes, in controlled doses under the supervision of specialists, there are no chances of the brain, liver or kidney being damaged.

(7) Baba continued: LSD use for non-medical purposes results in madness, and eventually death.

Consequence of drug-taking on spirituality-Adi (disciple) sent Meher Baba reply to Richard a sincere seeker

No drug, whatever its great promise, can help one to attain the spiritual Goal. There is no shortcut to the Goal except through the grace of the Perfect Master, and drugs, LSD more than others, give a semblance of "spiritual experiences" a glimpse of the false reality.

The experiences you elaborate in your letter and book are as far removed from Reality as is a mirage from water. No matter how much you pursue the mirage you will never reach water and the search for God through drugs must end in disillusionment. Meher Baba, who knows the Way, who is the Way, cannot approve the continued pursuance of a method that not only must prove fruitless but leads away from the path that leads to Reality.

It is human and therefore necessarily wrong-sighted, to view the result of the drug by its immediate relative effects — our inability to calculate its end result is beyond our human knowledge, and only the true guide can point the way.

To a few sincere seekers such as yourself, LSD may have served as a means to arouse that spiritual longing which has brought you into contact with Meher Baba, but once that purpose is served further ingestion would not only be harmful, but have no point or purpose

Now your longing for reality cannot be sustained by further use of drugs, but only by your own love for the Perfect Master, which is a reflection of His love for you.

You may feel LSD has made a "better" man of you socially and personally. But one will be a better man through love than one can ever be through drugs or any other artificial aid. And the best man is he who has surrendered himself to the Perfect Master irrespective of his personal or social standing.

Meher Baba has pointed out that the experiences derived through drugs are experiences by one in the gross world of the shadows of the subtle planes and are not continuous. The experiences of the subtle sphere by one on the subtle planes are continuous, but even these experiences are of illusion, for Reality is beyond them. And so, although LSD may lead one to feel a better man personally, the feeling of having had a glimpse of Reality may not only lull one into a false security, but also will in the end derange one's mind. Although LSD is not an addicting drug, one can become attached to the experiences arising from its use and one gets tempted to use it in increased doses, again and again, in the hope of deeper and deeper experiences. But eventually this causes madness or death.

Only the One who knows and experiences Reality, who is Reality, has the ability and authority to point out the false from the real. Hence, Meher Baba tells those who care to heed Him that the only real experience is to see God continuously within oneself as the Infinite Effulgent Ocean of Truth, and then to become one with this Infinite ocean and continuously experience infinite power, knowledge and bliss.

Comments on drug abuse citing story of Prophet Muhammad:

With Christians wine is used as a symbol of communion with Jesus, in remembrance of his last supper on the night before his crucifixion, whereas with Muslims wine is forbidden. In Islam, it is said, "Wine is the root of all evil!" Wine (khamir), meaning all things (of liquor or alcohol) which intoxicate the brain. Taken to an extreme, it is said that even if a drop of wine were to drop on a Muslim's arm, he should take a knife and cut that part of his flesh away.

During Meher Baba's advent, wine is not considered an "evil to man," though He acknowledged in California in 1956 that there was a serious "liquor problem" in America with public drunkenness. But the illicit use of drugs, such as LSD, Hashish, Marijuana, Narcotics, Barbiturates and Methamphetamines is considered an evil – harmful to mind, body and spirit. However, in Islamic countries, such as Turkey, Iran, Afghanistan, India and others, smoking Hashish and Opium is a widespread common indulgence, and it is not written that these substances were forbidden by Prophet Muhammad.

Since so much has been said and done by Meher Baba and His followers against the use of illicit drugs, some light may be shed on this plague of Western man by looking back on how Prophet Muhammad decided against the use of wine for his followers. According to scholars, several stories have been told about the occasion when Muhammad first prohibited the drinking of wine. The following story is considered traditionally true:

Muhammad, making a journey to a friend at noon, entered into his house where there was a marriage feast in full celebration. Sitting down with the guests, Muhammad observed them to be very merry and jovial, kissing and embracing one another, which was attributed to their cheerfulness of spirits raised by the wine. So impressed by that, Muhammad blessed wine as a sacred thing in being thus an instrument of causing much love among men.

Returning to the same house the next day, Muhammad beheld another face of things – there was gore and blood all over the floor! A hand cut off, an arm, foot, and other limbs dismembered, which He was told was the effect of the brawls and fighting caused by the wine, which turned them mad and inflamed them into a fury, thus destroying one another even at a marriage feast. Where upon Muhammad changed His mind.

Meher Baba publically denounced use of any intoxicant

Not until the mid-1960's, when it was about to become a plague, did Meher Baba publicly denounce the use of LSD, Opium, Heroin, Hashish and Marijuana without medical supervision. Earlier He had warned against the illicit use of opium during the 1958 sahavas in Meherabad.

On other occasion, Baba explained the worth of intoxicants for spiritual seekers only to concentrate their mind but not for ordinary people who indulged in it for wrong reasons.

Effect of Baba’s name like drug-an episode.

It so happened that at a time when a certain girl was high on drug, she saw a male acquaintance of hers, whom she had not seen for a long while, riding on a bicycle. He looked and acted extremely happy, casually cleaning his teeth as he rode by. He really caught the girl’s attention, and she wondered what drug he was taking to produce such a happy state. She called out, “What are you on?” And he answered, “Meher Baba.” She, thinking it must be the name of a new drug, promptly investigated. And that was how in time she was drawn into Meher Baba’s orbit.

Muhammad, making a journey to a friend at noon, entered into his house where there was a marriage feast in full celebration. Sitting down with the guests, Muhammad observed them to be very merry and jovial, kissing and embracing one another, which was attributed to their cheerfulness of spirits raised by the wine. So impressed by that, Muhammad blessed wine as a sacred thing in being thus an instrument of causing much love among men.

Returning to the same house the next day, Muhammad beheld another face of things – there was gore and blood all over the floor! A hand cut off, an arm, foot, and other limbs dismembered, which He was told was the effect of the brawls and fighting caused by the wine, which turned them mad and inflamed them into a fury, thus destroying one another even at a marriage feast. Where upon Muhammad changed His mind.

Meher Baba publically denounced use of any intoxicant

Not until the mid-1960s, when it was about to become a plague, did Meher Baba publicly denounce the use of LSD, Opium, Heroin, Hashish and Marijuana without medical supervision. Earlier He had warned against the illicit use of opium during the 1958 sahavas in Meherabad.

On other occasion, Baba explained the worth of intoxicants for spiritual seekers only to concentrate their mind but not for ordinary people who indulged in it for wrong reasons.

Effect of Baba’s name like drug-an episode.

It so happened that at a time when a certain girl was high on drug, she saw a male acquaintance of hers, whom she had not seen for a long while, riding on a bicycle. He looked and acted extremely happy, casually cleaning his teeth as he rode by. He really caught the girl’s attention, and she wondered what drug he was taking to produce such a happy state. She called out, “What are you on?” And he answered, “Meher Baba.” She, thinking it must be the name of a new drug, promptly investigated. And that was how in time she was drawn into Meher Baba’s orbit.

Meher Baba on prohibition

Baba said, I recommend education, not coercion, to reforms. Changes affecting the will for the people can never be brought about by legislation alone. The consciousness of people must be transformed. They must be made to want something better than what they have. No one has yet, however, gone to the root of the prohibition question. The problem is not whether prohibition should be maintained or modified or discontinued. People will continue to drink under any of those circumstances. The real problem is why they drink and what would satisfy them instead of liquor.

There is no question that those who drink habitually do in order to experience release. They want something that will leave them out of their crystallisation of thought and action, and free them, if only for the moment, for the original expression. The fact that this method of obtaining release may not concern them. If they could be made realise that liberation that they seek could be more easily and more completely attained by the control of thought and desire that control instead of drinking. I will teach many how to free themselves from drink.






Ego is hydra headed and is implemented by desires in numberless ways.

Elimination of ego is My specialty.

As the ego has almost infinite possibilities for making its existence secure and creating self-delusion, the aspirant finds it impossible to cope with the endless cropping up of fresh forms of the ego

Just as the body feeds on food, so the mind feeds on desires and indulgence in these desires feeds the mind and the ego.

Like the iceberg floating in the sea, only a small portion of the ego is manifested and major portion remains submerged in the sanctuary of subconscious mind.

The ego is composed of fulfilled and unfulfilled desires. The soul can progress through the suppression of the finite ego and its transference into the Divine ego which is possible by love and rendering selfless service to humanity.

The ego affirms separateness through craving, hate, fear, jealousy and love which are affirmation of oneness, which creates rift between one and others. Love alone helps to bridge over this self created gulf.

The chief forms in which the frustrated ego finds its expression are lust, greed and anger and have body and mind as the vehicles of expression.

The ego persists till the end in all the six stages of the Path. When it is completely eliminated it appears again as the Divine “I” in the seventh plane.

The best way and easiest way of overcoming the ego and attain Divine consciousness is to develop love and render selfless service.

When your ego goes away entirely, I become one with you. – Meher Baba

Meher Baba explained

The ego expresses itself in numberless ways  

It lives upon any type of ignorance. Pride is the specific feeling through which egoism manifests. A person can be proud of the most unimportant and silly things.

Instances are known, for example, of people developing their nails to an abnormal length and preserving them, despite much inconvenience to themselves, for no other reason than to assert separateness from others. The ego must magnify its attainments in grotesque ways if it is to live in them.

Direct assertion of the ego through self-display in society is very common; but if such direct assertion is prohibited by the rules of conduct, the ego has a tendency to seek the same result through the slander of others. To portray others as evil is to glorify oneself by suggesting a comparison; the ego would willingly develop, though it often restrains itself from doing so.

The ego is activated by the principle of self-perpetuation and has a tendency to live and grow by any and all means not closed to it. If ego faces curtailment in one direction, it seeks compensating expansion in another. If it is overpowered by a flood of spiritual notions and actions, it even tends to fasten upon this very force, which was originally brought into play for ousting of the ego.

If a person attempts to cultivate humility in order to relieve himself of the monstrous weight of the ego and succeeds in doing so, the ego can, with surprising alacrity, transfer itself to this attribute of humility. It feeds itself through repeated assertions like "I am spiritual," just as in the primary stages it achieved the same task by assertions like "I am not interested in spirituality

Thus arises what might be called a spiritual ego, or an ego that feels its separateness through the attainment of things considered to be good and highly spiritual. From the truly spiritual point of view, this type of ego is as binding as the primary and crude ego, which makes no such pretensions.

In fact, in the more advanced stages of the path, the ego does not seek to maintain itself through open methods but takes shelter in those very things that are pursued for the slimming down of the ego. These tactics of the ego are very much like guerrilla warfare and are the most difficult to counteract.

The ousting of the ego from consciousness is necessarily an intricate process and cannot be achieved by exercising a constantly uniform approach. Since the nature of the ego is very complicated, an equally complicated treatment is needed to get rid of it. As the ego has almost infinite possibilities for making its existence secure and creating self-delusion, the aspirant finds it impossible to cope with the endless cropping up of fresh forms of the ego. He can hope to deal successfully with the deceptive tricks of the ego only through the help and grace of a Perfect Master.

The source of desire is to be found in mind, which is on the mental planes. Here the seed of desires attached to mind: the desire exists here in a latent form, in the same way as the tree is latent in seed. The mental body which is seat of the mind is often called ‘Karan Sharir’ or the casual body, because it stores within itself the seeds or the causes of all desires. The mind retains all impressions and dispositions in latent form. The limited “I”, or ego is composed of these sanskaras.

The ego-mind is formed by accumulated impressions of past experiences and actions. And it is the ego-mind that constitutes the kernel of existence of the reincarnating individual. The ego-mind, a reservoir of latent impressions, is the state of subtle body.  The ego-mind, as descended in the gross sphere for creative action is the state of physical incarnation.

The Ego is hydra-headed-cut one head off and other springs up-an episode.

A retired captain who had then become a sanyasi (one who gives up everything and wanders on pilgrimage) would come for Baba’s darshan whenever possible. On one such occasion he brought his wife. There was at the time a large crowd, and in his insensitive efforts to bring his wife to close despite the crowds, he almost backed right into Baba. Just in the nick of time, Eruch gave a sharp push to the sanyasi who collapsed into the laps of nearby women. He was very annoyed, yelled at Eruch and Eruch tried to explain himself. At that point Baba gestured to Eruch, ‘Be quiet!’ and then continued, ‘Now go and bow down to the man and apologize.’ Eruch promptly did as Baba ordered and the man later boasted to others: “See! Meher Baba gets His disciple to bow down to me.’

Intricacies of ego are very fine. Its expression goes on through our thought, word and action even without being aware of one self. One has to be very conscious of this thought, word and action to avoid expression of ego.

Two types of ego

There are two types of ego. The false ego has innumerable wants and desires. It says, I am a man, I want this, I am a woman, I want that, I am sick, I want to be happy, I am rich, I am very poor. It is always "I."

But when this ego is annihilated a transformation takes place, the false "I" is replaced by the real "I," and the experience, "I am free from desires and wanting, I am infinite, I am one with God" is gained. That is the Real Ego.

If a man asserts "I am God" because he has read and understood intellectually that there is nothing but God, this assertion fails because he and his mind are not one. This assertion is due to thinking, which means duality. He had no direct experience, only an idea of unity through his understanding, therefore this is not a real experience, and is not the Real Ego. There is no room for compromise. You cannot be a man of the world and at the same time become one with God.

If you have realised God within you, and God is all-powerful, then you must also be all-powerful. Why then do you feel helpless? Because there is a veil that veils you from God. You yourself are the veil, and it is not possible for you to lift it. Your eyes can see a vast panorama but cannot see themselves for that a mirror is required. When the mirror of My grace descends, your own True Self is revealed in an instant.

Egoless ego

To avoid inaction on one hand and pride of action on the other, it is necessary for the aspirant to construct a provisional and working ego which will be entirely subservient to the Master (or Avatar). Before beginning any activity the aspirant should think that he is not doing it, but it is the Master who is getting it done through him. After doing it he does not claim the result of action or enjoy them but becomes free of them by offering them to Master. By training his mind in this attitude, he succeeds in creating a new ego which though provisional and working is amply able to become a source of that confidence, feeling and enthusiasm which true action may express. But this ego is spiritually harmless since it derives its life and being from the Master who represents Infinity and when the time comes it can be thrown away like an outward garment.

Better think of Me when you eat, sleep, see, work or relax. Enjoy everything and do not discard anything. Think it is Baba who is eating, sleeping soundly and when you wake up remember Baba is getting up. If you do wrong, think Baba is doing wrong. If you get a pain think it is Baba who is having pain. Keep this one thought constantly with you. If you do all this sincerely, you will know something. Say “Baba, it is you not I who is doing.” This gradually minimizes the strength of the ego and eventually destroys it.

Egoless ego–an episode.

Patwardhan came to sing before Baba, and asked, "What is that action which is 'I'-less? What is not motivated by the thought of 'I'?"

Baba replied: In all actions there is "I," but the action motivated by love for the Beloved in complete surrenderance to Him has no "I" in it. It is egoless ego.

In true love, the lover wants to seek the happiness of the Beloved without any thought of self. He then feels that he loves all. This is the highest state of love. All other actions, good or bad, are binding. The actions of one, who has surrendered one hundred percent to a Perfect Master, or the Avatar, have no "I" thought. In true surrenderance, there is no thought of "Why?" and "Wherefore?" Once your surrenderance is complete, all actions done by you are not yours. You have to renounce nothing but your own self. One has ultimately to go beyond the mind, because the state of Reality is beyond it.

Meher Baba strikes at ego mind of Dina Talati – an episode

During Baba's stay at her home, Dina proudly thought to herself: "How well I serve the Master. No one else is able to serve him as I do. According to His order, whenever Baba needs anything at any time of the day or night, I supply it immediately. Is there anyone else who can do this?"

An incident made Dina keenly aware of the folly of such thoughts. One day, Baba instructed Dina to cook for Him as well as for the mandali, but the men were to help her. When it was ready, Dina informed Baba and He came to the dining room with everyone who had come for darshan that day. Seeing the numerous guests, Dina was taken aback. She took Baba aside and whispered, "There is not enough food to feed everyone. I didn't realize; You wished me to cook for so many persons."

Baba asked, "Why? Did you cook less?"

"I cooked for only You and the mandali as usual. I didn't know about these other fifty people with You."

Baba made no further remark and began serving the food Himself. He served large portions to each person as Dina nervously watched. All were served and still there was food in abundance left over. Baba called Dina and gestured, "You eat the rest." Dina was shocked when she saw how much food remained.

This episode is comparable to mythological episode of Mahabharata period related to Draupati, wife of Pandava’s. She was gifted by Lord Krishna a miraculous vessel, which could produce any quantity of food till she herself had not taken food from the vessel. To create trouble for Pandava’s Duryodhan, requested Rishi Durwasha to visit Pandava’s place. Rishi Durwasha went to Pandava’s place with hundreds of his disciples and told Pandava’s that they would take food on return after having bath in nearby river. Draupati was puzzled since all have taken food drawn from the vessel including her. She prayed to Lord Krishna and Lord Krishna appeared and asked Draupati to bring the vessel. Lord Krishna ate one piece of rice left in the vessel. In result, it had effect on Rishi Durwasha and all his disciples. Their bellies were full and back to Pandava’s place, all expressed their unwillingness to have any food and left the place.

Meher Baba cracked ego of Shatrughan Kumar-an episode narrated by Dhakephalkar (disciple)

Once myself and Shatrughan Kumar with Baba went to Khuldabad, where we stayed for about a month in a building at the top of a hill famous for the caves of Verul. Baba revealed that in good old times, there was big lake over there and by its side stood a temple of Lord Shiva called Ghrishneshwar. The place of our stay was a great seat of learning where rishis had taught Brahmgyan to fourteen hundred scholars.

Baba assigned me and Shatrughan Kumar watch-man duty at night. We were supplied some pills which drove away our sleep and kept us awake the whole night.

One day Baba set us both for a race and announced a prize to the best try.  So we went down the hill and when Baba waved a coloured cloth-an impoverished flag we started climbing. Shatrughan Kumar, being native of Dehradun was a mountaineer. Moreover, he had a light body. I had a heavy body and no habit of mountain climbing. So naturally Shatrughan Kumar was ahead of me and won race leaving me far behind. During the course of conversation with Baba, Shatrughan remarked with little ego that people with heavy body like me could not climb the hills and were of no use. Baba understood that he was pulled up with ego and wanted to give a smack to it.

“Let us go down a few feet and have game of putting shot i.e. stone throwing.” suggested Baba.

There was an open space where a stone of about 10 Kgs was lying. Pointing to it Baba announced.

“Whosoever throws it to longest distance will bag price.”

Baba Himself was one of the competitors. A line was drawn. We had to stand there and throw the stone. Baba first tried His hand a marking was made at the point where the stone fell. Then it was Shatrughan Kumar’s turn. His throw was 10 feet ahead of Baba’s. Baba smiled. Shatrughan Kumar also smiled. Then Baba asked me to take chance and encouraged me to use my full strength and throw to the longest distance. I hurled the stone with all my might. The point where the stone touched was 20 feet ahead of the point of Shatrughan Kumar’s. Baba patted on my back.

Back to the bungalow Baba said to Shatrughan Kumar.

“If you are the first in hill-climbing, Dhake is first in stone throwing. So, nobody should flatter one’s ego on one’s success.”

“Baba, I am sorry.” conceded Shatrughan Kumar.

This ego at times make one indulge in unwanted thing and land in untold difficulties. One has not only to avoid one’s ego but annihilate it and no sooner does the ego go than God is there with you face to face.

To get rid of ego is spirituality

Spirituality is to get rid of your false self, and when your false self goes, you know what you are in Reality. In Reality, no one is "high," and no one is "low."  Everyone is not every one, but One.  So when there is only One, how can there be the question of high and low?  But in the illusory world, there is high and low.  There are so many distinctions because the ego plays its role, and the ego always deceives.

One cannot get rid of ego-by lowering of job or status-an episode.

Amiya was an English professor living in Jabalpur.  He had heard about Meher Baba, and when he was in Pune, Baba gave a discourse on “Ego.” Amiya was very, very happy to hear it.

When he returned home, the question of ego had made him mad.  He said to himself, "I have got a lot of ego, and I must get rid of it.”

He thought that he must resign from his post as a college English professor and seek some low-class position, so that he would become free from ego.  He resigned from his college and took a job as peon (messenger boy) in a primary school, where he would take files from one office to another.  The school was in Bheda Ghat, 13 miles from his home in Jabalpur.  In the morning, Amiya would bicycle to the school, and late in the evening, return the same distance to home.

Amiya's father was a doctor, very popular and very famous.  When he came to know that his son had left his professorship to become a peon, the doctor became very, very angry.  He could not figure out why his son had done such a thing and made inquiries regarding the matter.  He discovered that Amiya had come into Meher Baba's contact and had His darshan. His father was very, very upset with Meher Baba.  Abusing Him Amiya's father told others, "Who is this Meher Baba who has spoiled the life of my son? I will go to see Him.”

Some Baba lovers heard this, and one of them sent a letter to Baba in Mahabaleshwar.  As soon as the letter was read out, Baba asked Eruch to send a telegram to Amiya.  Eruch did so, instructing Amiya to come to Mahabaleshwar immediately.

Amiya received the telegram, and since he had no money, sold his bicycle to buy his train ticket.  He also brought along his friend, Sharma, a professor at the college where Amiya had previously taught.

When Amiya and Sharma arrived in Mahabaleshwar, Baba embraced them and asked them to sit.  Then He inquired of Amiya.  “Whether your screw is loose?”

"Yes, Baba, that's why I have come to you," Amiya replied.  "So that you may tighten my screw.”

How can I tighten it?  When I see you, My screw becomes loose!"  Then Baba added, "Why did you leave your job of professor?”

"Baba, I've got so many egos.  In order to get rid of this ego, I left the post that was giving it to me.  I have taken up another job, where I have to carry out the orders of my superiors.”

Then Baba added, "In order to make your ego weak, you left your good job and you have become a peon.  Can you be free from ego by doing this?  Can anyone be free from ego by these outer means?  You cannot.  You have no idea that it is your ego itself deceiving you when it tells you this.  Your ego is not going to leave you.  Instead, it is becoming more and more firm and keeps you in its grip.  If you have this low job, it does not mean that your ego has become weak.  It has remained just the same. This is not the way you can get rid of it.

Only through love for God can you lose your ego, not through intellectual thinking.  But that love is the Grace of God.  And how can you have that grace?  It depends upon God's whim.  And therefore, only obedience to Me and My Love can save you.  Follow My order and do not think about your ego.  Whatever I say, just follow with all love.  Your mind may question, and let your mind question, but you just follow My order wholeheartedly.  Whatever I say, just do it.  Now I tell you:  Go back and apply for your previous post.

"But Baba," Amiya said, "Another professor has already been appointed in my place.  How can I get the same post?”

"Again, you are arguing?”  Your obedience should be natural.  Just try to get your post as professor of English again, and you will.  Don't use your intellect.  Don't argue.  It is not good.  If you argue, how can you obey Me? Whatever I say, just do it accordingly.

Then Amiya kept quiet.  When he went back, he was able to assume a post as a professor in another college.

Ego of Rao Saheb (disciple) was ripped open by Meher Baba -an episode

On April 5th, 1930, Padri and Vishnu brought in a bundle of clothes belonging to the deceased sadhu Christian Leik, and Baba distributed the garments among all the men. Baba offered a pair of trousers to Rao Saheb, who reluctantly said that he had enough pants. His reply displeased Baba, as it was only an excuse because Rao Saheb did not like the idea of wearing someone else's clothing. Baba angrily ordered him, "Put those trousers on right now!"

Rao Saheb replied that they were too small. However, Baba gestured, "Even if they don't fit, when I offer you something, you should accept it humbly. You men have to learn humility! Don't answer back like that! Don't go on repeating. This is useless. That is not right. Why are you so proud?"

Irritated, Rao Saheb left Baba's presence in a huff. After a short while, Baba sent Chhagan with a garland of flowers for Rao Saheb. This enraged Rao Saheb even more and he exclaimed to Chhagan, "Pir, Wali, Sadguru, and Murshid! All have left and only Baba remains, but He is beating us with brooms today. Has it affected us in any way? We are still as we were." Rao Saheb's comments meant that even though Baba was the sole spiritual authority, He would goad His disciples like this, which they had to endure.

Chhagan returned and informed Baba about what had happened. Baba immediately sent for Rao Saheb and reprimanded him, "You animal, why is there so much pride in you? What do you mean by saying such things? No one has left! All Sadgurus are where they were. It is you who are leaving them. It is no use throwing dust at the sun! It will hurt your own eyes. If you strike glass on a stone, it is the glass which will break into pieces- not the stone.

"It is not easy using a broom. If I don't use it, how else will your anger be removed? When I use My broom, you have seen how all your dirt – lust, greed and anger are swept away."

Rao Saheb clarified his feelings, "I have no objection to putting on anyone else's clothing, but from childhood I've been taught that it is wrong." Baba again scolded him, "You fool. It is for this very reason that I have spent so much time with you. Jungli! Idiot, you should accept what the Master says! You are not required to think about it.

"This is the reason why priests have such a firm hold over the minds of common people to eradicate this hold is most difficult. You have been with Me for so many years, and see how firmly your upbringing is still rooted in you. If you don't listen now, you will be born as a frog in your next birth! Now will you listen to Me?" This comment made Rao Saheb smile and he apologized for his behaviour

One should not tell his spiritual experience to others which magnifies the ego-an episode

In a darshan program, Suloo Meshram stood up and said, "Last evening, I felt more or less unaware of my surroundings, and for about two hours, kept myself closeted in the bathroom. I felt that some breeze from God was passing over me; I felt I was beyond birth and death. I completely forgot about my family and my dying child, too, the child I left behind in answering Baba's invitation to come to Meherabad. I don't know whether the child is alive or dead. I still hear some sort of music and smell sweet smells. Yesterday, I was seeing light before my eyes, and that is why I could not sleep."

Baba motioned for Suloo to be seated and commented, "Suloo is telling the truth. He has been in My contact since April 1938, when he was a lad of fourteen. Since then, his love for Me has increased. He has composed songs about Me that are published in a book."

Baba, however, then admonished him, "Whatever your experience may be, there is no need to tell others about it!

Listen very carefully. When you narrate these instances, the ego gets tickled, and you don't know it. 'I saw this sight, it was so wonderful, and I felt so happy ...' All these magnify the ego!

If there is love, and if you let it slip out of your lips, you waste it! If you express it in words, you ruin it! Suppose you really love Me, then you should keep that love locked within you. If you let it out, it tantamount to an insult! If I ask you of My own accord, you may explain, but do not talk of it on your own.



Pride is a specific element in egoism and expresses in number of ways.

Beware of pride, not only because it is hydra-headed, but because it is deceptive. So deceptive is it that, more often than not, it puts on the apparel of humility.-Meher Baba

Lesson for Dina Talati not to take pride in serving the Master- an episode.

After supper, Baba would go each day for a walk. He would ask for His meal at any time and Dina always had to keep it ready. One evening, before dinner, Baba asked Dina to accompany Him on the walk. Rushing to join Him, she forgot to put His food aside. After Baba and she departed, the mandali ate the meal without knowing that Dina had not saved a plate for Baba. They ate all the food, and put the pots and pans away after washing up.

On the way back from their stroll, Baba told Dina, "I am feeling very hungry. In fact, I feel like I'm starving! What have you cooked tonight?"

Dina then gave Him the menu and said, "The food is ready; I will serve you the moment we reach home." However, when they returned, she found to her dismay that there was nothing left. She began weeping. Meanwhile, Baba sent Vishnu to inquire why He had not yet been served.

Vishnu found Dina crying in the kitchen and told Baba. Baba came and asked Dina what was wrong. When she told Baba, He exclaimed, "You don't even have this much respect for Me? Are you so inattentive that you forget to save anything for Me? Do you only think of yourself?"

Baba's expression softened as he consoled her, "Don't worry about it. I have used you for some inner work of mine."

Dina said that she would prepare something for Him to eat in five minutes. But Baba replied, "My work is done; forget it." Dina, however, insisted that Baba to eat. Baba reluctantly agreed and ate a little of the food.

Later Dina understood the significance of this incident. It taught her a great lesson: Never take pride in serving the Master. What could one do for Him who serves the universe?

Baidul (disciple) was reprimanded for boasting

The Poona centre lovers would come to Guruprasad and describe all the work they were doing for Baba; boasting, we held such and such a program there-we had to face many difficulties, we worked so hard, we sang such beautiful bhajans that people were wonderstruck, our lecture created a great impression.” Baba would listen them and praise them in their efforts.

Once, when boast went too far, sending for Baidul, Baba stated, “Tomorrow, visit the Telugu locality and speak to them about Me. Take Krishna Bundellu’s father with you and do the work well.”

Baidul did as ordered. When the Poona centre workers appeared the following afternoon, Baba asked, Baidul, “Tell Me in detail what you did yesterday.”

“Yesterday’s work went off very well, Baba,” replied Baidul. “The Andhraites were impressed and all are coming for darshan.”

“Then you have done a good job, haven’t you?”

“Yes, very good work was done. I was roaming about the area all the daylong and got quite exhausted. I did lot of work.”

“What? You wild barbarian, Jangali Irani! Have you the face to do such work? What work could you possibly do? Who knows you? Don’t you realize that I alone do My work?”

“Yes, Baba, only You do the work.”

“Then why do you take the credit for it, saying that you did it?” Baba asked, “You were quite tired and put upon to do it, weren’t you?”

“Yes. Baba, I became very tired from the hot sun, moving about the whole day.”

But what is so great in that? If there was a will to obey Me, you would not have spoken about tiredness. You should be ashamed to say such things in My presence. Turn into dust; obey then you will do My work! Why do you praise yourself? You are full of ego! What work of Mine can you ever do? Only he who sincerely believes that Baba alone does His work can help Me. Have you the faith to do any work?’

Thus Baba kept beating Baidul, and Poona workers, sitting as statue, listened. Baidul was made the target to teach them a lesson, and from that day on they never boasted about their achievements. To impart morale to others, Baba would always use the mandali as targets, as they could bear the wounds He inflicted.