Cyrus M. Khambata Daily Messages

BABA DEPARTED for Mount Abu, arriving on the 25th of September (1947). One of the reasons Baba went to Mount Abu was to rest at the pleasant hill station, but as usual, Baba spent more time in contacting masts in the area than in relaxing.

Baba had originally announced his intention of continuing the present tour to the north, contacting masts in the Himalayas, but his health was deteriorating. He felt extremely fatigued and strained after the long hours of giving darshan in Surat and being continually on the move looking for masts in Gujarat. Moreover, the extreme heat of Baroda and Ahmedabad had a severe ill-effect upon his health. Baba therefore decided to return to Pimpalgaon rather than continue the tour. On September 29th, Baba and the mandali descended Mount Abu, and after contacting a few masts in the town of Abu Road, boarded a train to Ahmednagar.

On the way back, Baba and the men alighted at a station where they had to change trains. Baba was tired, unshaven, his clothes were dirty, and he felt uncomfortable. He took a seat on the platform and, by hand signs, began giving instructions to the mandali about future work.

Observing Baba’s gestures, a person walked up and asked one of them, “Has he been dumb from birth?”

Eruch, who was also exhausted, said in exasperation, “Please do not bother us. Go away.”

The man replied, “I have come to help you, not to trouble you. There is a shrine in this town. If you take him there perhaps he will be able to speak. Many ill persons have benefited by pilgrimage there.”

“We are not seeking any cure,” said Eruch. “For God’s sake, leave us in peace.”

Shortly, a crowd gathered and began talking among themselves: “What a beautiful face! What radiance! The poor man has been speechless since childhood. Why doesn’t he go to the tomb? He will surely be helped.”

Another man stepped forward and told Eruch, “Listen to us; take him to the shrine. You will not regret it. I assure you it will be to his benefit.”

Eruch protested, “We have to catch the train and …”

“You still have time,” the man assured them. “The shrine is very near; you will be back in time.”

Baba gestured to Eruch, “It is better we go to the shrine to get rid of them once and for all.”

So Eruch asked, “Where is this shrine?”

“We’ll come with you and show you,” they volunteered.

“Please, kindly just show us the way; we do not want you to come with us,” Eruch pleaded.

On their giving the address, Baba proceeded toward the dargah (Muslim shrine) with Eruch and Pendu, leaving Baidul on the platform to guard the luggage. The crowd was gratified.

He who speaks innumerable languages
through innumerable tongues was paying homage
to the shrine to regain his speech.
What a divine pretext!
Lord Meher, American ed., Bhau Kalchuri, Vol. 9, pp. 3196 -3197.


Cyrus M. Khambata Daily Messages

After completing his mast work in Ahmedabad, Baba went to the station to catch a train for Mount Abu. Since there was plenty of time before the train was due to arrive and Baba was completely exhausted, he wished to rest for a while. However, the platform was full of people, so he could not rest there.

Baba climbed the railway bridge to see if he could find a quiet spot on which to lie down. He noticed a garden nearby, and when Eruch went to check it out, he found that it was a public works storehouse. Eruch asked the watchman permission for them to rest in the shade awhile, but he said, “This is a restricted area; no one is allowed inside.”

Entreatingly, Eruch told him, “We only want to lie underneath a tree before our train comes. I promise we will not be in your way. We are very tired and will leave after a few hour’s rest.”

The watchman reluctantly agreed and Eruch gave him a generous tip. Baba and the men carried their luggage to the garden and spread themselves out in the cool shade under a tree. Baba washed his face and hands. The men, after taking off their clothes, went to sleep. Since it was very hot at the time, they all slept in their underpants. Soon after, the official storekeeper himself showed up and asked the watchman, “Who are those people and why did you allow them to camp inside? Who will be responsible if anything is stolen?” The watchman implored his pardon, but harshly reprimanding him, the official said, “Your service terminates as of tomorrow. You’re fired!”

Baba was listening to all this, and he woke Eruch and said, “Go and find out what the trouble is.” Eruch ran half-naked to the guard, but the official had already left.

The watchman told him everything and Eruch consoled him, saying, “Don’t worry, we’ll do something.” Eruch, still in his underwear, then went to see the official storekeeper in the dak bungalow and told him in English, “It was not the watchman’s fault. We were wrong to seek shelter here. He at first refused us entrance, but on our persuasion he agreed.

“I am the son of a boiler inspector (a high rank) and all my companions come from good families. We will leave the garden now, but please do not dismiss the watchman because of us. We were simply lying under a tree and never stepped foot in the store.”

The official said, “You may rest there as long as you like. I was just threatening the man to keep him on his toes so he won’t permit anyone else to enter the premises. I won’t fire him.”

“Then kindly accompany me and assure him of that,” Eruch requested. “He is so afraid, and my elder brother won’t be able to rest so long as the man keeps worrying.”

The storekeeper took Eruch back in his car to the garden. Pretending to reprimand the watchman, he said, “If this ever happens again, I will dismiss you from service, but today you’re forgiven. Just remember not to let it happen again; otherwise, you’ll really lose your job.”

Thus everything returned to normal, but the Lord of the universe could not rest, even under the shade of a tree. Perhaps his fatigue was a pretext to contact the kindly watchman and his boss.

Baba departed for Mount Abu, arriving on the 25th of September (1947). One of the reasons Baba went to Mount Abu was to rest at the pleasant hill station, but as usual, Baba spent more time in contacting masts in the area than in relaxing.

Lord Meher, American ed., Bhau Kalchuri, Vol. 9, pp. 3195 – 3196.


Cyrus M. Khambata Daily Messages

Adarsh Khare said, “I want such love whereby I can really see you.”

Baba replied, “For such love, my grace is required. If showered spontaneously and of my own accord, it is like nectar. If asked for, it is like plain water. If anyone insists on it, it proves like poison. So, just go on thinking of me, and leave everything to me. ‘Say, Baba, your will is my will.’ ”

Baba continued, “I will tell you something about lust and love. It has such a feeble link of demarcation that lust can be thought of as love, and love as lust; and yet, love takes you to God, and lust binds you in illusion. The sign of love is one: love never asks for anything. The lover gives all to the Beloved. Lust wants everything. Remember that one who wants nothing is never disappointed. He who wants nothing has everything.”

Lord Meher, American ed., Bhau Kalchuri, Vol. 13, p. 4530.


Cyrus M. Khambata Daily Messages

When Meher Baba was in seclusion in Panchgani during September of 1941, some distorted reports appeared in the press regarding his meetings with Mahatma Gandhi in the early thirties. Gandhi’s English follower, Mirabehn, was reported to have told the author, Rom Landau:

I know all the details about the connection between the two men. It was always Shri Meher Baba who went to see Gandhi, never otherwise. They first met on the Rajputana, and Baba sent round word, asking whether Gandhi would receive him. Gandhi, of course, consented. They had a talk, and after that, Shri Meher Baba visited Gandhi again in London. But, you may state quite emphatically that Gandhi never asked Meher Baba for help or for spiritual or other advice. He liked Meher Baba, and he talked to him, as he talks to everyone who wants to see him – that was all.

In Landau’s book, God Is My Adventure, he wrote about this subject. He also told James Douglas, the London editor who had interviewed Baba years before, what he had learned.

Inquiries were made by several newspaper editors about Landau’s statements. As Meher Baba was in seclusion at the time, Chanji could not ask him how to reply. Chanji was staying in Bombay, and to clarify the matter, he went to Gandhi’s ashram in Segaon. Gandhi was busy, but Chanji broached the topic with Mirabehn, and afterwards wrote Gandhi about it.

After going through the distorted reports, Gandhi wrote back to Chanji:

September 20, 1941 Segaon, Wardha

Dear Dadachanji,

With reference to the alleged interview with Mirabehn, and reported by Rom Landau, you may announce to the curious that it was not Meher Baba who sought me out on the S. S. Rajputana, but I who sought him out in his cabin, and it was I who used to go frequently to his cabin. And this I did for the love of Jamshed Mehta, who had cabled to me that Babaji (1)  was a fellow passenger with me, and that I should seek him out and try to understand him. And, as you were Baba’s interpreter of the alphabetical plate through which he held converse with the world, you know the spiritual nature of our conversation.

I had further invited Baba to meet me in London during the time I was there.

There was no question of Masterhood and discipleship. I have never felt like being disciple to anybody in a spiritual way, though I am still, and have always been, in search of a Guru, as I hold every seeker of God should be.

Yours sincerely,

Mohandas Gandhi

(1)  Mahatma Gandhi used to respectfully refer to Meher Baba as “Babaji.”

Lord Meher, American ed., Bhau Kalchuri, Vol. 7, pp. 2713 – 2714.


Cyrus M. Khambata Daily Messages

THROUGHOUT INDIA, one finds many sadhus or sanyasis who renounce the world and wander on pilgrimage, begging for alms. In reference to sanyas(renunciation of the ephemeral world), the next morning September 21st, Meher Baba remarked:

He who is a coward materially turns into a hero on the spiritual path. Perhaps you think that compared to materialism, renunciation is easy, but it is most difficult. He who wants to die should decide on renunciation.

External renunciation has no meaning. It must be internal. If there is no longing to renounce the self, there can be no love for God.

Afterward, the men mandali reminisced about travelling in Gujarat, their journeys on foot and other tours. Some suggested another foot journey to let the new ones among the mandali have the experience. Baba mentioned that he would undertake another journey on the condition that no one carry any money and each maintain himself by begging. With all in agreement, it was decided to go on tour for seven days and arrangements immediately started. The men were eager to begin, but Baba suddenly changed his mind and decided that instead of seven days, they would go out for only one day and return in the evening.

The gong was struck at exactly ten o’clock that morning, September 21st, (1926) and Baba chose twenty of the men mandali and started on foot toward the village of Walki, a distance of six miles. Each one carried a sack for begging. The men were in a good mood and enjoyed the walk. Striding along, Sarosh played a harmonica and others sang. The men on each side of Baba would lift him up while walking. As it was cloudy, the heat was not overbearing. On the way, Baba halted three or four times, asking the men whether they should all proceed or return to Meherabad. A majority wished to go further and so they continued. On the outskirts of Walki, they stopped under a tree. Sailor and another man were sent to search for a cool place, a garden or an orchard in which to camp, and Shahane was sent to order tea from a roadside stall.

Near the village, a poor woman recognized Baba and came forward for darshan. Baba asked her to bring food if it was possible. The mandali remembered what Baba had said, “Eat only what is had by begging,” so several men went off to the village to beg. The villagers were suspicious and frightened at finding such unlikely looking beggars. Only the women and children were at home as their husbands were out working in the fields. Some gave them food, others told them to leave the village and some were abusive. One old woman scolded Pendu and Sayyed Saheb, who were hefty in physique, “Earn your livelihood by hard work instead of begging from poor villagers.”

The ones who managed to beg food brought it to Baba, who poured everything together and distributed the “stew” among the mandali, saving the leftovers. Within a short time, the villagers came to know who the beggars really were and many came for Meher Baba’s darshan. Those who had refused to offer food to the Master’s disciples expressed regret at their misfortune for missing the opportunity when God in human form was at their very doorstep.

Some said he was a thief who stole their hearts,
But here he was begging for a little love.

The villagers of Walki persisted in bringing food to Baba. One man invited Baba to his home, and seeing his sincere love, Baba accepted. Tea was served, and after taking it, all returned to Meherabad by three-thirty. The remainder of the food was brought back with them and Baba distributed it to the mandali who had stayed at Meherabad.

Lord Meher, American ed., Bhau Kalchuri, Vol. 3, pp. 846 – 847. 


Cyrus M. Khambata Daily Messages

There are one hundred and thirty-two tunes in music. The singing, by an expert musician or maestro, is wonderful. But they are very rare. There was a blind singer in Delhi, who is now dead, whose performance was quite superb.

God is Infinite Naad. Kabir calls it Anhad Naad or Infinite Voice. In each subtle and mental plane, there are seven tunes. Thus, there are forty-three tunes, forty-two in the six planes, and one of God’s Tune. Even the best and most exquisite true voice of the gross plane is only the seventh shadow of that voice which is God’s, and which Christ, Zarathustra and Kabir have called the “Word of God.” The voice of the best singer, which makes the rain fall, lights play and people weep, is only the seventh shadow of that voice which is God’s.

If the tune of the sixth shadow is heard, it will make one completely forget the universe. This happens on the first plane. If the pilgrim keeps listening to that note, which is continuous on the first plane, he cannot go on. On the second plane, when the pilgrim hears the fifth shadow of that Eternal Voice, he neither eats nor sleeps. The second plane is far more powerful than the first. It is called naad, which means tune.

Do not take the examples cited literally. How can it be explained? The Hindus call the Word of God “Om.” If you close your mouth, you cannot say anything, but you can utter, “Ommm … mmm … mmm” – the seventh shadow of the Voice of God.

God is Infinite Voice, Infinite Light and Infinite Love. On the first plane, they hear with the subtle ear; on the fifth and sixth planes, with the mental ear; and on the seventh plane, they become the Voice itself.

How can you grasp it? Impossible. How can you understand God as Voice and your becoming that Voice?

Lord Meher, American ed., Bhau Kalchuri, Vol. 7, p. 2611.


Cyrus M. Khambata Daily Messages

On September 19th, (1962) Baba dictated for the gathering:

“There are some who exist to hate others,
be jealous of others
and make others unhappy;
and there are some who exist to love others
and make others happy.
One who has become One with God,
exists for all, both good and bad.
And to become One with God,
one has not to renounce anything
but one’s own self.”

Lord Meher, American ed., Bhau Kalchuri, Vol. 18, p. 5936.


Cyrus M. Khambata Daily Messages

On Sunday, September 18th, (1960) Baba explained how “the world is a prison:”

The whole world is a prison, for the Soul experiences being behind the bars in a cell of its gross-subtle-mental body. The hold of illusion is so strong that it imprints the feeling of perpetual bondage. And the eternally free Soul – though Lone Sovereign and Supreme Lord – experiences itself as serf rather than Soul. Illusion stages the Lord’s imprisonment so perfectly and establishes his serfdom so convincingly that even at the moment when the Perfect Master bestows his grace on the Soul, it experiences itself as breaking out through the bars of a prison which never existed.

The embodied Soul’s apparent imprisonment becomes so suffocatingly unbearable that a time comes when, by the Master’s grace, it literally tears itself free as if from shackles. And when at last freed, the feeling of exultation is as powerful as was its feeling of suffocation. The experience of both imprisonment and release is of illusion, but the experience of the final freedom is of Reality. The emancipated Soul then experiences continuously and eternally its own infinite freedom. The world exists only as long as the Soul experiences bondage. When the Soul realizes itself as Reality, the world vanishes – for it never was, and the Soul experiences itself as being Infinite and Eternal.

Lord Meher, American ed. Bhau Kalchuri, Vol. 17, p. 5788.


Cyrus M. Khambata Daily Messages

During 1945, Adi’s father, Khan Saheb Irani, had been ill and
bedridden for the past several months. Baba went to see him at his
home in Khushru Quarters, Ahmednagar, on September 19th. (1945). Khan Saheb
had always had great reverence for Baba, but no love. Now, much to his
wife Gulmai’s delight, he genuinely felt drawn to Baba.

Baba asked him, “What do you wish for?”

“Good health for two months and, thereafter, liberation,” he said.

Baba promised: “Do as I say for two months, and I will definitely
fulfill your wish.”

Baba gave him some instructions regarding personal matters, and Khan
Saheb was happy. He garlanded Baba, and a photograph was taken of
Baba, Gulmai and Khan Saheb. Before leaving, Baba took Adi and Gulmai
aside and remarked, “He will be relieved of his agonies in October.”

This was to be Khan Saheb’s last meeting with Baba, and his last wish
was fulfilled by Baba. He merged in God’s infinity eighteen days later
on Sunday, October 7th, 1945, at noon, with Baba’s name on his lips.

A few days before Khan Saheb died, Adi was surprised to find flowers
strewn on his bed when he went to sleep at night. The next night
again, his bed was covered with flowers. When the third night he
waited and caught one of the servants in the act, he demanded to know
who had instructed him do such a thing. The servant told him that it
was none other than the ailing Khan Saheb.

Adi confronted his father the following morning and Khan Saheb
admitted that he did it. “But why?” asked Adi.

“All these years,” said Khan Saheb, “you had been telling me how great
Meher Baba is – how he is like Zarathustra, our Prophet. I did not
believe you and tried to thwart you in your efforts to serve him. But
now I know that you were right all along, and I ask your forgiveness.
I honor and worship your love for Baba. You were right, Adi. Meher
Baba is God!” And his father folded his hands to a picture of Baba
kept on the wall opposite his bed. Adi burst out weeping and fell into
his father’s arms.


Although Khan Saheb opposed Meher Baba
at the beginning, he became his at the end.
Could the very man who gifted the sacred
grounds of Meherabad to the Master not be his?
Because of this family’s deep connection with the Avatar,
Baba had chosen Meherabad as his own final resting place.
Generations to come will honor Khan Saheb for his gift of love.

Lord Meher, American ed., Bhau Kalchuri, Vol. 13, p. 3063 – 3064.


Cyrus M. Khambata Daily Messages

While in London, (Sept. 1931) Baba would get up early by six o’clock, have his breakfast at seven-thirty, glance through the newspaper and be ready to receive visitors by nine.

Kim brought her husband Desmond Tolhurst and her daughters Phoebe Ann and Susan Jane to see Baba. Desmond told Baba, “I am a staunch Roman Catholic and want to lead a life of rectitude. I feel at times that I am doing wrong and I am tempted. I repeat my mistakes time and time again. I am religious-minded and want to remain devoted to God and the Church.”

Baba replied, “Be religious; it is good. But eventually you have to go beyond the shariat – the traditional rituals of religion.”

Desmond then asked, “Are there any true saints and holy priests in Christianity?”

“There were saints,” Baba answered, “but the Christian priests are the same type as those priests in every other religion throughout the world. Out of selfishness, priests create and propagate their own customs, tenets and practices, thereby crippling religion. All these rites, rituals and ceremonies are the dry husk of the corn.” (1)

(1)  Shariat represents the husk of the corn; the kernel inside is the essence of spirituality.

Lord Meher, American ed., Bhau Kalchuri, Vol. 4, p. 1429.