Glimpses of the God-Man, Meher Baba: 1943-1948 (Vol. I)

Glimpses of the God-Man, Meher Baba

MEHER BABA, 1940s

Glimpses of the God-Man, Meher Baba Volume 1 (1943-1948)

Bal Natu

SUFISM REORIENTED WALNUT CREEK, CA.

International Standard Book Number 0-915828-12-X Library of Congress Catalog Number 76-57047 Copyright © 1977 by Bal Natu All rights reserved Printed in the United States of America

To the Loving and Abiding Presence Of the God-Man, Meher Baba

Contents Acknowledgments

9

Introduction

11

Preface

17

1. Tidings of Joy About the God-Man, 1943

23

2. Meher Baba's Headquarters at Aurangabad, 1944

39

3. Darshan Program at Napur, 1944

50

4. My First Visit to Meherabad, 1944

69

5. Meherazad and Meher Spiritual Center, 1945

81

6. Six Months' Stay at Hyderabad, 1945

94

7. Pasarani to Angarishi Pahad, 1945

109

8. A Few Months of Spiritual Relaxation, 1946

127

9. Niranjanpur, the Place of Seclusion, 1946

139

10. Mast Tours of North India, 1946

153

11. Those Who Bear Witness, 1946

168

12. Mast Ashram at Mahabaleshwar, 1947

184

13. First Days of Darshan at Madras, 1947

201

14. Second Day of Darshan at Madras, 1947

212

15. Meher Baba's Stay at Satara, 1947

223

16. Visits to Gujarat and Rajastan, 1947

236

17. First Seclusion on Meherazad Hill, 1947

247

18. Threefold Spiritual Work, 1948

264

19. Visit to Uttar Kashi, 1948

284

20. Meher Baba's Love for Animals, 1948

300

21. Interviews at Meherabad, 1948

313

22. Special Circular for Baba People, 1948

333

23. Good Old Masts of South India, 1948

351

24. Correspondence with Meher Baba, 1948

368

25. To the Girnar Hills in Gujarat, 1948

391

26. At the Close of the Year, 1948

407

Glossary

424

Bibliography

431

Acknowledgments I gratefully acknowledge with thanks permission to published material given to me by Adi K. Irani; the Universal Spiritual League in America, Inc.; Sufism Reoriented, Inc.; Phyllis Frederick for The Awakener, also Kitty Davy and Delia DeLeon; and Meher House, Australia. I would be failing in my duty if I did not mention those who so lovingly helped me in bringing out this book. I am very grateful to Eruch Jessawala, one of Meher Baba's closest disciples, who spared time to read the drafts of my articles. He directed me in my writing and suggested important corrections. I also wish to thank my dear friend U. G. Parkhe, who untiringly did all the typing and kept up my enthusiasm in completing the book. Adi K. Irani, Meher Baba's secretary and disciple, was a great help to me at almost all the meetings with Meher Baba recorded herein. He also permitted me to go through the files in the record room, and he graciously consented to write the Introduction. I am grateful to him for his timely help. The articles first appeared in Divya Vani, a monthly magazine published in Hyderabad (Andhra Pradesh), for which I am thankful to the editorial staff. It was a happy coincidence that Murshida Ivy Duce of Sufism Reoriented gladly agreed to arrange for publication of these articles in book form in the United States. I am especially indebted to Margery Rogers of Sufism Reoriented for editing the articles and preparing the final manuscript and those who assited

9

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her — Tracy Craig, Ellen Sirota and Sharon Childs — and also to Ira Deitrick. I am deeply grateful to Peter Townshend whose generous contribution made this printing possible. Bal Natu Meher Prasad Kurduwadi, M. S., India June 7, 1974 Bal Natu

Introduction What is man? A state of full and complete consciousness limited by the individualized human mind. What is God? The Infinite Consciousness, unbounded and immaculate. When the mind with all its thoughts and feelings is effaced, there is nothing to limit the infinitesimal "drop" of consciousness and it experiences itself as the "Ocean" of Infinite Consciousness. This is the very purpose of Creation. This is the state of Self-realization or God-realization. This final experience confers complete absorption of the "drop" in the infinitude of God. Such a one is not aware of the world — for him it does not exist. If by the Divine Will he regains normal human consciousness and spiritually guides people, he is called a Perfect Master — a Sadguru or Qutub. Thus a man-becomeGod is a Man-God. He is the Individualized Ocean. Once in a while, however, it is ordained that the Infinite Consciousness apparently "descends" into the world of Illusion and assumes a human form to give a worldwide spiritual push to everyone and everything created. Such a One is known as the Avatar — the Buddha, the Messiah, the Christ, the Prophet. It is part of the Divine Sport. Thus the God-become-man is the GodMan, the Oceanized individual. Such a recurring Advent of God is as ancient as

11

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Creation itself, so He is called the Ancient One. He comes amidst mankind to set a noble example of Divine Life and to reaffirm the faith of man in himself as the potential Infinite Divine Existence. The Sport consists in realizing this Truth consciously. The Avatar's presence coincides with a vital push felt in various fields of life — art, music, literature, sports, science and, above all, spiritual understanding. In different Advents the man-form changes but the formless God as the Ancient One remains unchanged. In every cycle the declaration of His divinity is in conformity with the need of the time, and His special messages revitalize spiritual precepts. In the present cycle, Meher Baba has verily proclaimed: "I am the Ancient One, the One residing in every heart. I was Rama, I was Krishna, I was this One, I was that One, and now I am Meher Baba." And in one of His messages He has specifically stated: "I belong to no religion, every religion belongs to Me. My own personal religion is my being the Ancient Infinite One, and the religion I teach to all is love for God. I am the Divine Beloved. Therefore, love others, make others happy, serve others even at discomfort to yourself — this is to love me." Merwan Sheriarji Irani, endearingly called by His followers "Meher Baba," was born of Zoroastrian parents on February 25, 1894, in Poona, Maharashtra, India. While He was studying at Deccan College in Poona, in May 1913 an old woman, a centenarian named Hazrat Babajan, beckoned to Him. Like iron to a magnet, Merwan was drawn to her. She gazed intently into His eyes, lovingly embraced Him and kissed Him on His forehead between the eyebrows. What an incredible meeting! This contact made Merwan experience thrills of indescribable bliss for a period of nine months and marked the end of His college studies. In January 1914 Hazrat Babajan, who was one of the Perfect Masters, made Merwan realize the Infinite Bliss of God-realization. It was the state of nirvikalpa samadhi.

INTRODUCTION

13

In December 1915 Merwan felt impelled to visit Sai Baba, another Perfect Master, at Shirdi, fifty-three miles from Ahmednagar. He prostrated himself at Sai Baba's feet, and as He got up, Sai Baba looked straight into His eyes and exclaimed, "Parvardigar!" ("God the Sustainer"). Then Merwan was inwardly drawn to visit a small nearby temple where the Sadguru Upasni Maharaj lived. Seeing Merwan at the door, Maharaj flung a small piece of stone at Him and it hit Him exactly on the spot which Hazrat Babajan had kissed. This was the first "stroke of Knowledge" that helped Merwan to regain Creation-consciousness in addition to God-consciousness (nirvikalpa samadhi). Later, Meher Baba conveyed: Babajan gave me Divine Bliss. Sai Baba gave me Divine Power. Maharaj gave me Divine Knowledge. During succeeding years, Merwan continued to visit Maharaj frequently. Maharaj had moved to Sakori, three miles from Shirdi. From July to December 1921, He stayed with Maharaj continuously for six months. At the end of this period, Maharaj completely unveiled to Merwan His role and status as the Ancient One. Once, with folded hands, Maharaj said to Him, "Merwan, you are the Avatar. " Merwan's Avataric activities commenced in January 1922, and out of deep reverence, the first group of disciples who gathered around Him began to call Him "Meher Baba," the Compassionate Father. The late Saiyed Saheb, an old disciple of Merwan, was the first to call Him Meher Baba. Avatar Meher Baba's life had so many phases — internal and external — which kept Him engaged in the inner spiritual work of Awakening. Here, I mention a few of them in their partial outward expression. In the mid-twenties He opened a school in the ashram at Meherabad near Ahmednagar, but the curriculum and the ways in which it was

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conducted were inimitable. He also set up a free hospital which afforded a training ground for His disciples to render selfless service. In the early forties, He distributed with His own hands food-grains and cloth to thousands of needy villagers, but His identity was not disclosed. He washed the feet of lepers and bowed His head on their feet. He once conveyed, "These are beautiful 'birds' in ugly cages." Apart from such philanthropic works, Meher Baba's main concern was to awaken the hearts of mankind, so at times He toured parts of India to give darshan to the thousands of His followers who craved for His physical presence. He also visited the West — particularly England, the United States and Australia — thirteen times between 1931 and 1958 to meet His dear disciples and devotees. All these activities were interspersed with long periods of seclusion and partial fasts. And it was amazing to see Him attending to all these programs even though He had commenced observing silence on July 10, 1925. His silence continued until He dropped His body on January 31, 1969. From 1927 to 1954 He used an alphabet board to convey messages and discourses, but from October 7, 1954, on He discarded it and used only gestures and movements of His hands and fingers to express His thoughts. How, in spite of His silence, He managed to cope with the enormous scope of His external work — correspondence, interviews, darshan and sahavas programs, etc. — was a day-to-day wonder! He once stated: "If my silence cannot speak, of what avail are words! Things that are Real are given and received in silence." Avatar Meher Baba's work with the God-intoxicated souls needs special mention. It is an unprecedented phase of this Advent. Meher Baba referred to these souls as masts — "the men of God." In their intense love for God these persons were so absorbed in their ecstatic state of consciousness that they had no thoughts for physical needs and

INTRODUCTION

15

comforts. They were found in secluded places and in crowded cities alike. Meher Baba visited such sites and places in the nooks and corners of India to contact them. To clarify this phase of work I prefer to quote Meher Baba's words: “Masts are those who become permanently unconscious in part or whole of their physical bodies, actions and surroundings, due to their absorption in their intense love and longing for God ... The masts alone know how they love me ... I work for the masts, and knowingly or unknowingly they work for me." 1 For a detailed account of this unique phase, I recommend that readers refer to The Wayfarers by the late Dr. William Donkin. Meher Baba's life as the God-Man lies far beyond human understanding, but His life as man was a visible and tangible expression of His divine Love. His relationships with the animals and birds were with the same love that He bestowed upon His followers. In the early days He visited theaters, and He was especially fond of music and singing programs. He liked to play games, especially cricket. He also played marbles and was fond of flying kites. Above all, His sense of humor was superb, and that helped all who met Him to experience His closeness and humanity. He was the Perfect Person. His messages, which reflect His deep love for humanity, drew to Him a following in all parts of the world — people from different religions and nationalities. All His messages could be summed up as a universal message of Love. Bal Natu was in Meher Baba's contact for twenty-five years and had opportunities to stay with Him for long periods at Poona and Meherazad, Baba's residence near Ahmednagar. In this book he has tried to present glimpses of the God-Man from the year he heard about Meher Baba — 1943. I am sure seekers of God in general, and those who

1

Meher Baba, Listen, Humanity, p. 260.

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GLIMPSES OF THE GOD-MAN

are devoted to Baba in particular, will happily share with him the Sport of the Ancient One, Meher Baba. Jai Baba! Adi k. Irani Meher Nazar Ahmednagar, M. S., India June 1, 1974

Preface

It was summer 1957 when Avatar Meher Baba directly instructed me to take down notes of the two meetings held in His presence. When in the early sixties He permitted His followers in India to see Him at Poona, He allotted me the special duty of noting down the explanations that He might feel pleased to give on different spiritual subjects. I also kept a diary, recording what transpired during these small and large gatherings, including the accounts of a few interviews. Some of these notes were later read out to Meher Baba and duly edited. This duty awakened in me a great interest in collecting information about the different activities and phases of work in Meher Baba's life. For me this turned out to be a very pleasant hobby. In January 1969 Meher Baba most unexpectedly dropped His physical body. There was a feeling in me of something vitally missing, so I had to find my own way of maintaining contact with Him. I commenced writing about His life and my life with Him beginning in 1943 — the year I first heard about Him. There was no fixed plan, and I had no idea that the articles would be published in book form. I simply desired to share what I understood of Meher Baba with those who wished to know more about Him. I claim no authority, and I do not profess to teach anything to anyone. Meher Baba as the GodMan (the Avatar) drew the hearts of His dear ones to Him as He alone is capable, and He is still drawing many others in various lively ways.

17

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While narrating certain events, for clarification I have brought in similar or relevant incidents in Meher Baba's life which happened either in earlier or later years. As the motive for my writing is a free exchange of views, of course based on facts, I have frankly recorded my interpretations, but these inferences are personal and open to correction. Anyone is free to have his or her own outlook. What Meher Baba expects of everyone is purity of heart and honesty in life. What Meher Baba is, everyone has to find out for himself. He, however, categorically declared, "I am the Avatar — the God-Man." Instead of saying anything about His Avatarhood here, I prefer to quote what He said about Himself and the reactions of those who heard or read about such a claim by Him. In one message, Meher Baba clearly stated the following: When I say I am the Avatar, there are a few who feel happy, some who feel shocked, and many who, hearing me claim this, would take me for a hypocrite, a fraud, a supreme egoist or just mad. If I were to say that every one of you is an Avatar, a few would be tickled, and many would consider it a blasphemy or a joke. The fact that since God is One — indivisible and equally in us all — we can be naught else but One, is too much for the duality-conscious mind to accept. Yet each of us is what the other is. I know I am the Avatar in every sense of the word, and that each one of you is an Avatar in one sense or the other. It has been an unalterable and universally recognized fact since time immemorable that God knows everything, God does everything, and that nothing happens but by the will of God. Therefore it is God Who makes me say I am the Avatar, and that each one of you is an Avatar. Again, it is He Who is tickled through some and through others is shocked. It is God Who acts and God Who

PREFACE

19

reacts. It is He Who scoffs and He Who responds. He is the Creator, the Producer, the actors and the audience in His own Divine Play. 2 In the light of the above message, I may be allowed to say that the writing of Glimpses and the responses of the readers will form a part of the Divine Play of God. Non-English words used in this book which may be unfamiliar to the reader are printed in italics. I have defined some of these words at their first occurrence; however, some words such as mast, mandali, darshan, prasad, etc., are used often, so I request that the reader refer to the Glossary. Words fail to express my gratitude for the unconditional compassion and love of Avatar Meher Baba, so I offer my humble salutations to Him with the request that He accept this book as a token of my "little" love for Him. Bal Natu Meher Prasad Kurduwadi, M. S., India June 7, 1974 Bal Natu

2

A message given by Meher Baba during the Mass Darshan Program at Ahmednagar, India, September 12, 1954. Also printed in The Awakener, vol. 2, no. 2, Fall 1954, p. 1.

Glimpses of the God-Man, Meher Baba

1 Tidings of Joy About the God-Man, 1943 He Drew Me to Him "HOW did you come to Meher Baba? What was your experience of Him?" are questions often asked me whenever I have the opportunity to meet Baba lovers, particularly those who are new acquaintances. It is quite natural to ask such questions of anyone who has had an opportunity, by virtue of his luck, to come in contact with any great personality, and especially so regarding contact with the Enlightened One. The answers may vary with each person in accordance with his temperament and receptivity. The replies may appeal to some, and to others they may not. The fact remains that every person's contact with Meher Baba has a unique personal fragrance which may or may not be adequately expressed in words. Words that come with clarity may help others get a feeling of life with Meher Baba. I do not claim such clarity, yet I wish, though a bit hesitantly, to recall my life with Meher Baba, of course with readiness to correct any statements or information through those who may have better knowledge. My answers to the above questions are simple. Meher Baba drew me to Him. My life with Him was His act of compassion and love, unmindful of my weaknesses. This is my experience.

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24

GLIMPSES OF THE GOD-MAN "Why Should I Suffer So Severely?"

Before I relate the incident that drew me close into Meher Baba's personal contact, I would like to mention briefly my earlier life, in which His invisible hands and heart were at work. When I was eighteen years old and studying in college, I felt deeply impressed by the ethical and philosophical greatness of Hindu culture. The days I spent in the company of Dr. Hedgewar, the founder of the Rashtriya Swayamsevak Sangh — a cultural movement of the Hindus in India — were highly influential in shaping my daily life in the light of the ideal enshrined in my heart. I joined a band of selfless and honest workers and participated in the work of organizing the Hindu society in order to earn a noble and honorable living such as was intended in the better days of old. All was going well when, due to overwork and excessive cycling, I had a heavy hemorrhage from the lungs. In spite of medical care the illness took a serious turn, and it was declared that I had tuberculosis in the third stage. I became so weak that for months I could not even move sideways in bed. "Why should I suffer so severely?" I asked myself. "Is there God? And if He is, is He just?" I was thoroughly disturbed by the conflicts and contradictions within me and around me. After surgical operations in the Mission Hospital at Wanlesswadi, Miraj, I felt better physically but the psychological confusion was still dominant. To add fuel to the fire, and as a bolt from the blue, my father died unexpectedly — and with this the dreams of my youth for material prosperity and social service abruptly ended. Decision to Seek Aurobindo By chance, my family decided to settle at Kurduwadi (Sholapur District, Maharashtra). Under the circumstances

TIDINGS OF JOY ABOUT THE GOD-MAN

25

I needed to seek a job, but that was physically impossible. Confinement at home compelled me to think seriously and furiously about life, God, and His wonderful Creation. I was drawn to the literature of saints and Sadgurus of Maharashtra — Tukaram, Ramdas, Dnyaneshwar, Eknath and others. This reading consoled me to some extent. I was also very much impressed by the teachings of Ramakrishna Paramhansa. His simple words, expressing a depth of meaning, brought tears to my eyes. But my uppermost thought was: "All these Masters have dropped their bodies. I must meet someone in person who has realized the Truth. Where to find such a One?" During this period I heard and read about Shri Aurobindo of Pondicherry and later about Bhagwan Raman Maharshi of Arunachalam. They were living personalities. The life of Shri Aurobindo was a source of great inspiration to me. His life, and particularly the vision he had in jail about Lord Krishna, touched my heart. I was so drawn to him that I nearly decided to visit Pondicherry to request him to accept me as one of his followers, but the place was far away towards the southeast coast, a thousand kilometers distant. I used to meditate on Shri Aurobindo's picture and even celebrated his birthday, all alone in a field, on the fifteenth of August. Perhaps as a result of this meditation I felt that in a dream I saw Aurobindo standing on a hill. But the significance of it was revealed to me later when I met Meher Baba at Meherabad. A Miracle! It was March 1943. Meher Baba agreed to visit Sholapur and Barsi on the tenth and eleventh of March. People were permitted to meet Him in silence and to offer their respects. The news of His arrival appeared in the newspapers and this aroused a very old memory in me. As a teenager

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I was traveling with my father in a second-class compartment on a mail train from Jhansi to Bombay. Meher Baba coincidentally got into the same compartment with a few of His disciples, at Deolali or perhaps Nasik Road. I was deeply moved by His personality but I did not know then who He was. At Bombay I learned from my father that the impressive personality was Meher Baba. As the years passed I completely forgot about that incident. The news in the local papers revived this memory and I felt a strong pull within me to see Meher Baba in person, but by this time He had already left Sholapur. This occurrence, however, was instrumental in kindling the desire to know more about Him. Then a "miracle" happened! Miracle in the sense that the cause of the episode remains unknown even to this date, or else it is plain coincidence. One of my neighbors, Kakasaheb Ghatnekar, who was working as a ticket collector for the Railways, was not much interested in reading. One day, however, while visiting a hotel near the station, he met a person who had a new book in his hand. Impulsively Ghatnekar inquired about the book. It was the life of Meher Baba, written by Deshmukh in the Marathi language. Ghatnekar asked the person if he would lend him that book, and strangely enough the man happily parted with it and left the hotel. They did not know each other nor did they introduce themselves. My neighbor immediately handed the book over to me. The man who owned it never contacted Ghatnekar again to get back his new book. Thus, in a sense, began my life with Meher Baba. Correspondence with Meher Baba After reading the biography of Meher Baba, I felt that He could be the One whom I should contact. His philosophy and teachings, from my limited capacity of understanding,

TIDINGS OF JOY ABOUT THE GOD-MAN

27

were in accord with the teachings of the Upanishads and of Maharashtrian Masters — but He was not born a Hindu! And I was a bit dogmatic in this respect. There would be, however, no harm in just having His darshan or a formal audience, I felt. I did not know Meher Baba's address, so I wrote a reply-paid postcard to: Secretary, c/o Meher Baba, Ahmednagar. It was my first letter to Meher Baba. In those days He was deeply engaged in His work with the masts, God-intoxicated souls, hence I did not receive an immediate reply. During the fourth week of May 1943 I got a reply from Adi K. Irani (familiarly known as Adi Sr.), Meher Baba's secretary. He wrote: "I showed your postcard to Meher Baba ... You can write to Meher Baba direct, asking any questions or for any information. He is very happy and He sends His blessings to you." And I really felt blessed. I thought, "What should I write to Him? Am I qualified to put questions to Him?" In sending the reply to Meher Baba I wrote that I knew nothing of God and the spiritual Path. Thus instead of asking Him questions, I wholeheartedly wished to learn the alphabet of spirituality at His holy feet. Meher Baba appreciated my reply, but concerning the request to see Him in person, He instructed me to communicate with Him by the end of June 1943. I did not miss writing to Him as He instructed. Condition of Implicit Obedience In August 1943 I received a letter from Adi K. Irani giving me the information that a congregation of Baba lovers was expected to be held at Meherabad in January 1944. He further wrote: "Those who will be called to attend the congregation will have already agreed to obey all instructions of Baba. Should you feel inclined to obey implicitly,

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please let me know earlier so that I may put you up as an aspirant to be supplied with the necessary circulars. . . Baba sends His blessings." I felt a bit puzzled as I read this letter. Instead of just meeting Him, I was to be invited for a stay with Him at Meherabad. This was more than encouraging, but the condition of obedience to Him had to be seriously considered. After much thought, a reply was sent by me as follows: "Baba, I have not yet met you personally. I do not know much about your teachings. I do not have any idea about the nature of the obedience expected of me. So, however much I wish to see you and be with you, will it be proper to reply, 'I will implicitly obey you?' I need your guidance to be honest to my conscience. Please help me inwardly to arrive at the right decision." During the previous few months I had become acquainted with the late R. K. Gadekar, one of Meher Baba's dear disciples, who lived at Sholapur, about eighty kilometers from my place. I used to visit him to learn more about Meher Baba. A few days after posting the above letter I went to Sholapur. I showed Gadekar the letter received from Adi Sr. and told him the contents of my reply to Baba. He explained to me how my reply to Him was wrong. I should instead have willingly agreed to obey Meher Baba. He added, "Whatever the Master orders is invariably for the highest good." He told me that I was all the more fortunate, for Baba had given me the opportunity of obeying Him before meeting Him in person. So on that very day I conveyed posthaste to Baba my readiness to obey Him implicitly! The next day when I reached my home a letter from Adi Sr. awaited me. It read:"Baba is pleased with your sincerity, frankness and purposeful decision which you strive to arrive at in obeying Him. Baba tells you not to worry about the decision now. He sends His love and blessings." But

TIDINGS OF JOY ABOUT THE GOD-MAN

29

I did not receive any reply to the letter sent from Sholapur. From this incident I learned that in my life with Meher Baba I should take whatever decision I honestly felt. Baba preferred one's honest efforts irrespective of the decision itself. A regular correspondence continued and I used to receive replies to practically all of my letters. I was not a poet then, nor am I now, but somehow I used to compose some lines on Baba's divinity and mail them to Him. He would convey that He liked them. What an unconditional love! Regarding seeing Him, I was asked to wait until the opportune moment. In one of the letters it was stated: "Baba says that He knows your heart. Baba knows your feeling full well." I wondered how it could be and, if so, what could that feeling be! Thus passed the year 1943, the year that brought me the tidings of joy about the God-Man. "The Task For Spiritual Workers" Although I did not participate in any of the external activities of Meher Baba in 1943, I shall relate briefly what transpired during that year. This account is based on information that I gathered later from circulars and books and from those living near Him. It is an attempt to give an idea about a few phases of Meher Baba's life. During January 1943 Baba stayed mostly at Meherabad. According to the Zoroastrian calendar, February 14 was His birthday. On that day seven congregations were held at different places — Bombay, Poona, Madras, Nagpur, Sholapur and Lahore (now in Pakistan). A representative appointed by Baba read out a special message previously dictated by Him. This message, with the caption "The Task For Spiritual Workers," explained the nature of the work expected of His disciples and devotees. It also included some practical hints. I take the liberty of quoting only one

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paragraph and request my readers to refer to the entire message in the book Messages of Meher Baba Delivered in the East and West. In the message Meher Baba stated: "As spiritual workers, you have also to remember that the spiritual wisdom which you desire to convey to others is already latently present in them, and that you have only to be instrumental in unveiling that spiritual wisdom. Spiritual progress is not a process of accumulating from without; it is a process of unfoldment from within ..." 3 By the time these meetings at different places were over, Baba shifted His headquarters to Mahabaleshwar. Shirinmai, Baba's dear mother, passed away on the twenty-fifth of February. In March He visited Sholapur and Barsi at the request of his devotees. On April 1 a circular was sent to some of His dear ones. Part of it is given below: " ... I have finally decided that you should be present in Meherabad on May 15, 1943 for five days ... You will ask me no questions but listen to my instructions which will be clear and precise." A Meeting at Meherabad Some of the instructions given by Meher Baba at the time of the May meeting were as follows. He expected the participants of the meeting to lead their lives in the light of these directives. 1. Amidst all your duties and attachments let the background of all your thoughts be the only thought that God alone is Real and all else is illusion. 2. Infuse into others the idea that the ultimate goal of life is to know God in His true, Infinite aspect. 3. Think less of yourself and more of others by trying to make others happy, even if you have to suffer for it.

3

Now printed in: Meher Baba, Discourses, 3:110

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Some specific suggestions to be carried out for the period of one month beginning from May 15 to June 14, 1943 were as follows: 1. Observe strict celibacy even if you are married. 2. Avoid all entertainments. 3. Every morning, the first thing is to be a sincere prayer from you to God to make you understand Him and His will. It was in this meeting that Baba explained, with the help of colored charts, the process of evolution, reincarnation and realization. This explanation was later published in book form on fine art paper. I had the good fortune to receive a copy as a present. The name of the small book is Divine Theme. 4 When Baba explained the subject matter, Chhagan, one of His disciples who was entrusted with the food arrangements, was not present. After some time he approached Baba and expressed his unhappiness over being absent when Baba explained the divine theme. Baba smiled and gestured, "Don't worry. I will tell you the gist of it." He then conveyed the following sentence on His alphabet board: "You live in 'water' not knowing what 'water' is! That's all." And He asked Chhagan to attend to his duties. At times Meher Baba's replies were cryptic. So short, but so significant! In the beginning of July, Meher Baba, with a large group, left for Lahore. This city was His headquarters until the third week of November. The following mandali, mainly, stayed with Him: Masaji (Baba's uncle), Gustadji, Kaka, Baidul, Vishnu and Nilu (Dr. Nilkanth); while Chanji, Dr. Donkin and Eruch would visit Baba regarding work. Margaret Craske and Irene Billo were allowed to stay with the women mandali. On the first of August, Baba called a meeting of the men mandali, but fourteen members who had

4

Now printed in: Meher Baba, God Speaks, 2d ed., pp. 234-243

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attended the special meeting at Meherabad on December 27, 1942 were not present at Lahore so a report in the form of a circular was sent to them. The circular concluded with the following significant statement: "I call upon you to be ready to die for God and live as God." The God-intoxicated Wayfarers The period of ten years beginning February 1939 has special significance in Meher Baba's life. This is due to His contacts with the masts, the God-intoxicated wayfarers. The years 1941 to 1947 were intensely devoted to searching out such Godintoxicated souls from the nooks and corners of India. 5 Usually Baidul, Kaka and Eruch accompanied Meher Baba on these hazardous mast tours. During 1941 and 1942 Baba journeyed as many as 18,000 and 15,000 miles, respectively, in search of such souls. I will mention some of the contacts made by Baba in the year 1943. In February and March Baba stayed mainly at Mahabaleshwar. From there He visited the southern part of India to contact God-intoxicated souls. At Guntur He contacted Nawab Ali Shah, who used to cover his body with pieces of cloth and rags. He preferred to rest and sleep in a shop selling charcoal, so you can well imagine how clean and beautiful he might have looked! But Baba knew the inner richness of his heart and felt happy in his company. Bhiku Baba, a great mast, was contacted at Polavaram. This mast lived in a hut and kept piles of sand by his side. He used to shovel the sand towards himself with his hands. After some time he would change his place and repeat the same gesture. That was his fancy. At Kottalanka, Baidul met a mast, Saiyid Ahmad Ali Shah, who

5 For details concerning Meher Baba’s work with the masts refer to: William Donkin, The Wayfarers.

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casually disclosed to him the news of Meher Baba's presence in the city, although Baidul had not told him this. He was looked after by a Brahmin. After contacting the mast, Baba left with the Brahmin a small sum of twenty rupees for the purchase of a mattress and perfumes for the use of that mast. "God Is Equal to Meher Baba" During Meher Baba's stay at Mahabaleshwar, He sent Eruch to Poona to find some masts in that city. While there, Eruch met one named Bundle Shah. This mast used to carry a bundle under his arm all the time and so he was called thus. Strangely enough, he was also known by the name "Father." Eruch was trying to persuade him to go to Mahabaleshwar and so invited him to his house in Poona. He did not tell him anything about Meher Baba. While seated in the house the mast asked for a piece of paper. Eruch handed over to him an exercise book. As the mast opened it, by chance he found a loose block print of Meher Baba but there was no name printed on it. The mast then commenced writing endless figures with plus and minus signs on the back of the picture. This scribbling finally ended with "= 7 = God." Then pointing to the picture of Meher Baba that was on the other side, he said, "God is equal to Meher Baba." The rest of his talk was not relevant. Eruch knew that Baba was generally averse to contacting those masts who at the outset recognized Him as Meher Baba, the God-Man, so this mast was not taken to Mahabaleshwar. Later Eruch checked those numerous figures and, surprisingly enough, found that the final figure, seven, was correctly worked out. In April, Baba visited the districts of East and West Khandesh in Maharashtra to contact some masts. After the meeting at Meherabad in May, Ali Shah, a most remarkable

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mast, was brought to Meherabad from Ahmednagar. This was his first contact with Baba. Later on he became one of Baba's "five favorites." He was a perfect jamali (mild tempered) mast and had childlike simplicity. Meher Baba treated him as a firstline reserve mast and kept Ali Shah near Him at different periods to intensify His spiritual work. Mast Contacts Near Lahore In July, Meher Baba proceeded to Lahore. He stayed there from July 7 to November 21, 1943 at 6 Amrit Kuti, Garden Town. Some masts were contacted at and near Lahore and Rawalpindi. Baba Hosh was a mast living at Chorkot. When visiting this place, in addition to the usual mast "experts," Dr. Ghani, one of Baba's dear disciples and childhood friends, accompanied Him. Dr. Ghani was not used to the life of hardships encountered on the mast tours. While returning to the railway station after the mast contact, a donkey was commissioned to carry two of the mandali, including Dr. Ghani. Being foreign to the art of "donkey-drive," both fell off its back. They had to walk very fast to keep pace with Baba, who was a fast walker, to reach Khudian Khas railway station in time. As they sighted the station, they noticed that the train for Lahore was already on the platform. Baidul ran ahead and requested the station master to detain the train for a few more minutes. Dr. Ghani, too, had to run to get into the compartment — but then he fainted. This is enough to illustrate how strenuous the mast tours were. After contacting a God-intoxicated soul, Baba would be in a hurry to get back to His headquarters. The next day Baba visited Kul Mokal to contact another mast. Needless to say, Dr. Ghani did not accompany the party. This journey was memorable for the admirable conduct

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of a Sikh restaurant owner, who prepared a good meal for the group and carried it himself to the nearby railway station where Baba had stopped. It was nearly midnight, and yet this man was there to serve them. He refused to accept even ordinary charges for the meal. This is an example of the hospitality and reverence shown by Indians to saints and Masters. All enjoyed the meal, for they were very hungry. Such timely comforts were rare on mast trips. A Strange Offering! A mast contact at Kanganpur was remarkable for quite another reason. As soon as the mast, Saiyid Rehmatullah Baba, saw Meher Baba he began to dance, saying, "Come, come here. I am waiting for you." He made Baba sit on his bed, then he led Baba into a room in a cemetery and it was a secluded contact. Afterwards the mast presented to Baba a dirty sack and pieces of iron and wood. With this "treasure," for whatever was given by a mast was regarded as a treasure by Baba, the party rushed to the station to catch the train for Lahore. At Lahore Baba met a young mast whose father was looking after him and regarded himself as the "spiritual son" of his own son. Later Baba remarked, "That was a delightful pair." Baba gave the pair the name "Bap Dikrawala Mast" which means "the father and son mast." One more contact of a different nature took place at Lahore. Baidul spotted a mast, Nawab Ali Shah, while he cycled through a suburb named Baghbanpura. The mast held a cryptic conversation with Baidul. He said: "I want to go to Aligarh city (perhaps he meant Allah's Ghar, meaning the House of Allah), but the road is blocked. There is a world-famous Doctor who has recently visited Lahore. I will ask His permission and if He grants it I will go." Baidul asked the mast the name of the doctor and he answered, "Mauni" ("the Silent One"). Thus he made an indirect reference to Meher Baba's divinity. Some masts felt Baba's presence before He

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contacted them on the physical plane. Near Lahore, at Bhat, Meher Baba contacted Baba Shahabuddin, one of the two seventh plane Majzoobs in India. Meher Baba first bathed Shahabuddin, who then led Baba to a suitable place for secluded contact. At Rawalpindi, Baba contacted two naked masts. One, Nanga Shah Mastan, had a strange habit of doing all activities in circles, irrespective of whether he was sitting, standing, eating or drinking. If given food, he used to squat on the ground and shuffle around in a circle as he ate. Baba seemed very pleased with this contact. After the meeting He sat for three hours in seclusion on a nearby hill. The other naked mast, named Nanga Khan Mastan Peshawari, was a marathon runner. Local people offered him food as he trotted past and the mast ate it as he continued to run. He would run four to five miles at a stretch. He was born a mast. An important contact at Rawalpindi was Unti Mai, a mastani, of Company Bagh. She beckoned Baba to sit near her on a pile of bricks and offered Him a piece of dry, moldy bread. God knows how stale it was! Baba, however, accepted the piece lovingly and ate it, too. Nanga Baba of Jasgiran In September 1943 Meher Baba proceeded to Kashmir, where He visited a number of masts. Many of these were contacted again in 1944, so I wish to present that account later. During the stay in Kashmir, Baba visited Jasgiran, situated in the hilly part to the northwest of Srinagar. It stands on the left bank of the Indus. Here Baba contacted a unique mast named Nanga Baba. It was learned that he had been sitting on a hilltop for years in a cross-legged position, unmindful of the seasons or the snowfall. The most incredible thing about Nanga Baba was his daily diet. He ate dry bread along with a paste of stone and wood!

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This, in fact, is beyond belief. But Meher Baba and the mandali were present when this "dish" was prepared for him by his attendants. Meher Baba was there for about three hours, but He could not contact this mast privately as he was surrounded by people all the time. The mast, however, pointed at Meher Baba and casually remarked, "He is my elder Brother. He adjusts and protects the whole world." The journey to Jasgiran had been made through hills on a stony track with unbridged streams, and Baba and the party used ponies, but while returning they traveled on foot as far as Harpalpur. It was indeed a very hazardous journey. Meher Baba alone knew what sort of spiritual work He achieved through such mast contacts while undergoing so many hardships. Once Baba stated that it was mutual help in the spiritual work. People Fed at Calcutta and Lucknow From Kashmir, Baba went to Calcutta. In those days Bengal was hit with a terrible famine. Many people died of hunger. As a token of love for humanity Baba arranged a feast for about a thousand middle-class people at 44, Landsdowne Road. At the same time, distribution of 10,000 chapatis (thin wheat bread) was organized around the streets. He also donated a substantial sum for the purchase of two thousand vests for children. On the way back to Lahore, Baba halted for a few days at Lucknow. There, again, a good meal was served to 300 poor and infirm people at Varma Memorial Hall Library. Baba Himself participated in serving the food and gave each person a rupee as a present. Meher Baba once explained that when a Perfect Master gives charity to poor or needy people, the recipients serve as a medium for the spiritual benefit that accrues to the world, including the recipients themselves. The work of feeding the poor appeared

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to be the conclusion of Baba's work with the masts for that particular year. By the fourth week of October Meher Baba had reached Lahore via Kapurthala. Upon His return He dictated a special circular on October 25, 1943. In this He intimated to His followers that the trip to Iran would be in March 1944, and the one-month meeting of His followers which was to be held in January would instead be from May 15 through June 15, 1944. By the end of November, Baba had returned to Meherabad and stayed there until the end of the year. Thus, with a memorable meeting in May 1943 at Meherabad and a host of striking mast contacts, mainly in the Punjab and Kashmir, the year 1943 came to a close. As for me, I had to wait for about a year for the blessed moment of my personal contact with Meher Baba. In that waiting there was a delightful inner ache and exhilarating impatience, too!

2 Meher Baba's Headquarters at Aurangabad, 1944 A Memorable Year in My Life 1944 — the blessed year! It was in this year that I had the great good fortune to meet Meher Baba, the Perfect Master, in person. For me, a major part of this year was a period of reading and rereading articles by and about Him. The Discourses by Meher Baba, Vols. 1 to 4, were the books I loved most. These were my "readers" too, for my reading of English commenced with these books. Copies of the Meher Baba Journal provided a regular feast — I was much impressed by the series of articles, "Meher Baba and My Spiritual Path," written by Countess Nadine Tolstoy. I felt there was a ring of truth in what she wrote; it struck a chord within my heart. Sometimes the words of the lovers of God are equally appealing and helpful. I also liked the articles, "Come and See," by Kitty Davy. The "Diary Notes" by Baba's dear secretary Chanji (F. H. Dadachanji) revealed to me the beauty of some facets of Baba's personality — so profound and so powerful — His work with the masts was an entirely new thing to me. This phase of His work remains unparalleled even to this date. I was a regular reader of all the eighteen cantos of the Bhagavad Gita. I read somewhere that if one reads the entire Gita continuously for six months, one is entitled to

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have Divine Knowledge. It was well-intentioned bait. I haven't had a glimpse of that Knowledge, even now, but I am sure that this reading helped me to meet Knowledge personified, Meher Baba. I also felt inclined to read the literature of Theosophy and was influenced by the articles and books of Annie Besant. The talks of J. Krishnamurti made a deep impression upon me because of the clarity and profundity of his understanding. Sayings, and particularly the gospel of Shri Ramakrishna Paramhansa, stole my heart. Dnyaneshwar, Tukaram and Ramdas, the great Perfect Masters of Maharashtra, sustained my enthusiasm and search. With the limited scope of my understanding and reading, I humbly wish to state that the intricate topics of sanskaras, reincarnation, Maya, ego, etc., were not as systematically explained, step-by-step, by others as by Meher Baba. All this serious reading was not mere disporting on the superficial level but a dive within myself to find out the significance of life. A mere triumph of intellect may lead to tragedy of heart, I feared. In those days I used to write what I felt to Baba. In a reply to one letter, Adi Sr. wrote, "Received your loving poem. He (Baba) is very happy and says that He is with you all the time. He tells you not to worry about anything. He sends His love and blessings." My career as a schoolteacher also commenced this year. The headmaster of the local school sent for me and requested that I work as a teacher as far as my health would permit. This was a Baba-sent blessing, a gift of His invisible grace. In short, all the roads were leading me home, to Meher Baba. Circular Issued from Aurangabad As 1944 began, Meher Baba's headquarters were at Meherabad. For the first two months He did not seek any mast contacts, but in March the work with the masts commenced

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and by the end of November He had traveled about five thousand miles, contacting over a hundred masts. During this year He contacted about three thousand poor people and gave prasad to each of them. On February 5, 1944 Meher Baba moved to Aurangabad, where He stayed with a large group until April 10. In March a circular was issued from Prem Basera Ghati, Aurangabad. It contained the following information: 1. The visit to Iran: The passport difficulties not being yet removed, the Iran visit problem has still remained unsolved. 2. Rationing: Owing to the recent rationing regulations, the coming together of 200 signatories has become very difficult. At the end of the circular Meher Baba stated: All the difficulties mentioned above are real in the gross sense and from the worldly practical point of view and are, as such, facts without flaw. And yet I, being what I am, who knows everything and knew all, could have arranged everything as I wanted. This, therefore, leads to the natural conclusion and conveys the only meaning that I, myself, created these difficulties and situations for a further postponement, which has a precise purpose and definite and predestined reasons behind it which the fortunate ones alone will know. A Majzoob-like Primary Teacher From Aurangabad, Meher Baba visited nearby towns like Bhir, Parbhani, Paithan and a few other places to contact masts. Along with this work, Baba also continued to contact incognito the poor of the land by way of helping them with their primary needs. In the middle of March, at Paithan, He distributed food, grain and cloth to 3,000 people. He gave

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three seers of jowar and two yards of cloth to each person. Two days earlier He gave some monetary help to about a hundred and one wandering sadhus. At Paithan, Baba came across a man named Maulvi Abdul Wahab Mudaris. He was employed in one of the Urdu schools as a teacher. He was regarded as a holy man, and daily the school authorities would send someone to request him to come and at least sign the muster roll. Sometimes his state was like that of a majzoob. He was taken to Aurangabad, but as they reached there he requested the mandali to permit him to get down in the bazaar area, and from there he slipped off to another village. Baidul had to search for him and bring him to Baba for His contact. It was noticed that some masts in the beginning showed willingness to come for Baba's contact, but on one pretext or another they tried to escape and avoid meeting Him. At Bhir, Meher Baba contacted a mast named Chandu Mian Baba. Baba remarked that he was one of the eighth type of masts. Baba has classified the masts in eight categories, and the eighth type represents the ones who are half mad and half mast. Three-quarters of the masts are in this category. Another contact at Bhir was Shanta Bai, a good mastani. She kept some dogs always about her, and, as was common with other masts, she fed these dogs before she ate. Shanta Bai would usually give away the costly presents she received. Precious stones for the masts are as good as pebbles. Gorab Shah, Shivanand and Vasudeo Swami By April 10, 1944, Baba had gone to Pimpalgaon, where He stayed until July 7. Pimpalgaon ashram was later named Meherazad. Here, Ali Shah from Ahmednagar was brought for Baba's sahavas for a short period. Soon Baba left Ahmednagar to visit Jhansi, Gwalior, Khandwa and other places to continue His work with the masts. At Khandwa, Baba contacted Gorab Shah, a very good and very old mast.

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Normally he did not accept anything from anyone, but as an exception he willingly accepted the sweetmeat brought by Baidul, who was sent by Baba. At Borgaon, Baba contacted Shivanand Brahmachari Swami, an adept pilgrim. To reach this place He traveled at night in a bullock cart. Shivanand seemed to recognize Baba as a Perfect Master, and so Baba left the place quickly without taking any food that was offered to Him. Generally Baba accepted with pleasure whatever was given by the masts, but here He did not. Why? When Baba was recognized as Meher Baba, He left the place at once without accepting anything, and sometimes even without contacting that particular mast. Baba once remarked that in such cases His work would have been made more difficult. On the way back to Pimpalgaon, forty poor people were collected in a dak bungalow at Barwaha. Baba washed their feet and gave some money to each as prasad. A fortnight later at Narayangaon, Poona District, He contacted twenty four heads of middle-class families and gave fifty rupees to each person. A mast from Dhulia (Abdul Khaliq Mastan) who was brought to Pimpalgaon had a maggoty wound. When the maggots dropped out, the mast would put them back on the wound. So unconcerned are the masts about their gross bodies! During this stay at Pimpalgaon in May 1944, Baba personally visited Ale to contact Vasudev Swami. Later this mast was brought to Pimpalgaon. Spiritual practices had caused the Swami to become God-mad. He wore a saffron colored garment, and his bedding was scrupulously clean. His peculiarity was that he never lay down on his back. For sleep, he would bend his back and drop his head on a pillow. An uncommon thing about him was his fondness for toys. A peculiar mast indeed, with a peculiar trait. A Stay at Raipur In the second week of June, Baba visited Meherabad to attend a small group meeting of the mandali to get further

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information about the passports for Iran and the one month meeting. Tentative decisions were communicated to the signatories concerned through a special circular. On the way to Kashmir in the first week of July, Baba stopped for some days at Raipur. One of His very dear disciples, Jal Kerawala, was working there as the Food Commissioner. Baba especially visited this place at his request and in connection with the probability of inviting the signatories for the one-month meeting. There was a small darshan program for which some Baba lovers from outstations had also come, including Babadas and Vibhuti. These two moved from place to place to spread Meher Baba's name among the people, but they found fault with each other about the method of approaching the masses. Baba said to them, "You both love me. You distribute the pamphlets of my messages among the people with love. I wonder how you dare to quarrel with each other! Do what you feel like doing honestly, but why criticize each other to the extent of quarreling! Honesty begets humility that refuses to criticize others. It ungrudgingly works its own way, leaving the results to my divine will." With these words of advice Baba made them forget their differences of opinion, and they embraced each other lovingly in Baba's presence. It was a happy ending. Baba stayed at Raipur from July 9 to August 9, 1944. From here He visited Amravati, Ellichpur, Basim, Badnera, Dhamangaon, Tatanagar and a few other places to contact masts. One day He especially visited Dhamangaon to contact Mungsaji Maharaj. The monsoon was in full swing and Baba had to wade through the muddy fields for three miles. While returning, the party had to travel more than fifteen miles in a bullock cart. Such experiences had to be undergone to realize what hardships were encountered on such trips. Baba never showed any concern about the physical discomforts of mast tours, rather the mandali would find

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Him especially cheerful if the contact with the mast was made to His satisfaction. Baba was happy to have contacted Mungsaji Maharaj, who later remarked, "Baba is the Emperor." At Badnera there was a mast named Badri Baba. He would stand in one place, in one position, even for a day or two at a stretch. Sometimes he was seen lying in an open place for hours on end. Baba gave him six cups of milk, which he happily drank. At Ellichpur, Baba met a mast who used to sit near a mosque. People kissed his hand as they entered for the prayers, and every time, this mast would mutter, "There is no one in the mosque to respond to the prayers!" At Tatanagar, Baba contacted Chuni Shah Baba, who used to consume two ounces of tobacco every day without expectorating it. In the same town a good mastani Budhi Mastani lived in a hut, and she chewed pan (betel leaves) all the time, day and night. She offered pan even to Baba, who lovingly accepted it. The Five Great Masts of Kashmir From Raipur Baba went to Delhi, where He contacted the spiritual chargeman of that city. This wayfarer used to cover his face with a veil (neqab) and so he was called Neqabi Hafizji. He wore clean clothes, which was rather uncommon with the masts. Baba contacted him early in the morning. Sometimes the masts were contacted by Him even at midnight to avoid public disturbance. From Delhi Baba proceeded with a small group of disciples to Srinagar. He stayed near Shalimar village from August 11 to September 26, 1944. It was during this visit that Baba contacted the five great masts of Kashmir. The first was Nab Saheb of Chhundangam. At the time of contact the mast put Baba's hat on his head and placed his dirty cap on Baba's. If a mast was found to be in a good

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mood Baba would happily allow such things. The second was very powerful, Pandit Kashkak of Mangom. The face of this jalali mast reminded Baba of Sadguru Upasni Maharaj. The third was Rahim Saheb of Tulamul. He presented to Baba a lump of brick. What a present! He was quite an old person. The fourth mast was Asat Saheb of Wanagam. At the time of contact he asked Baba to scratch his back. Baba did so, and this made them both happy. Before coming to the fifth great mast of Kashmir, I feel it necessary to give some information about the types of masts classified by Meher Baba. Here are the first five types: The first is jalali, hot-tempered or fiery. The second is jamali, mildtempered. The third is mahabubi — he wears articles of feminine attire. The fourth is ittefaqi; he becomes intoxicated with love for God accidentally. The fifth is madar-zad, born a mast. There is a sixth type of mast which has a fixed number in each cycle. Baba once remarked, "In this present cycle there are five masts of this very, very rare type — three in India, one in Egypt and one in Arabia." These are regarded as the highest of all the eight types of masts. Nur Shah of Chindlur belonged to this sixth type. He was also the fifth great mast of Kashmir. At the time of contact Nur Shah gave Baba a cucumber, which He later ate. It must have had a very, very rare taste, of the sixth type! Through such visible give-and-take with the masts, perhaps an invisible exchange of handing over and taking over spiritual responsibilities was being registered. Only Baba knew. In the vicinity of Srinagar, Baba contacted about twenty masts, including a mastani who had the peculiarity of eating grass. An advanced pilgrim, after being contacted, wrote a letter to Baba in which he addressed Him as God in human form. Two more contacts are worth mentioning. Guruji was an old person and a mast who had a fancy for sweet oil. He often drank it, and his clothes were saturated with it. How queer are the responses to external needs of

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those who are on different planes of consciousness! Subhan Mattu was brought to Baba by Masaji. This mast used to besmear his face with mud and hina — a fine Indian perfume. In Baba's presence Subhan rolled on the ground with the sheer joy of seeing Him and, most reverently looking at Baba, cried out, "He is Allah!” The Passing Away of Chanji During Baba's stay in Kashmir, one of His most dear disciples, F. H. Dadachanji, alias Chanji, passed away. He was given the best of treatment at Srinagar under the loving supervision of Dr. Daulat Singh, but on August 25, 1944, dear Chanji dropped his body. He had worked strenuously for Meher Baba and His cause from the day he joined the mandali in 1925. His diary notes are treasures giving authentic information about Baba's activities. The major correspondence with the East and the West was attended to by Chanji very efficiently and to Baba's satisfaction. Even in trains, he would be seen typing Baba news and Baba pearls — a very loving and energetic person, with a rock-like faith in Baba's divinity. I had not had an occasion to meet him, but somehow I feel a great affinity for him. Meher Baba dictated a special circular that was issued on December 15, 1944. The gist of the main points follows: The death of Framroze Dadachanji, one of my most beloved and intimate disciples, has resulted in my personally attending to the details of the work connected with the longdelayed one-month meeting. So I have decided to send Adi K. Irani by the end of this month to the signatories, to choose finally any one month between February 15 and May 15, 1945. The circular also contained information regarding Baba's visit to Nagpur and Saoner in November 1944. The venue for the one-month meeting was to be Raipur (Madhya

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Pradesh). Before the end of the year, Baba was to visit Peshawar to stay for a short while in "no man's land" for His spiritual work. Peshawar to Aurangabad By the end of September, Baba left Kashmir. On the twentieth He reached Peshawar via Rawalpindi. At Rawalpindi He contacted a mast named Ghafur Rahman. While Baidul was searching for another mast, a man recognized him and related that a mast who was contacted the previous year by Baba had become majzoob-like. He had closed himself in a hut. Being incontinent — wanting in self-restraint for the calls of nature — he was sitting in filth. Baba had given him a watermelon as prasad the year before. This might have resulted in this changed higher state. This time Baba did not feel it necessary to contact him. From Peshawar, Baba went for a short stay in "no man's land." Baidul and Kaka Baria were with him. On His way back to Aurangabad He spent a few days at Agra and Mathura. At Agra He contacted five masts. This time He missed a mastani who had been contacted three and a half years earlier. She was known as Mastani Mai and was living in an old stable near the Taj Mahal. When Baba and the mandali had reached that place, they heard a sound like the roaring of a tiger. Getting near, it was found that Mastani Mai, with her unusually bright face, was pacing to and fro, roaring. She greeted Baba with respect. Baba gestured for Eruch to ask her if she was happy at Baba's visit. She replied, "Very happy." Baba later remarked that she was really a high type of mastani. Some God-intoxicated souls have dropped their bodies soon after Baba's contact. Mastani Mai was one of them. Perhaps the gross body was not strong enough to contain the bliss of meeting the Avatar — God in human form. Baba reached Aurangabad by October 8, 1944, to join His group living in Prem Basera Ghati.

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Why the Avatar Gets Bound After reaching Aurangabad, Baba did not undertake long trips to contact masts; however, in November He resumed His mast work by visiting Ajanta. There He contacted one very advanced mast named Mian Saheb, who was about a hundred years old. He readily consented to the proposal of meeting Baba for a contact. Some masts, though overpowered with intoxication in their love for God, were immensely responsive to Baba's spiritual work, as was Mian Saheb. Baba and the mast climbed to a room on an upper floor. Mian Saheb requested Baba to occupy a seat on a sofa. Then the mast embraced Him most affectionately. At the time of a mast contact the mandali accompanying Baba stood away, or at least outside the room. That day they heard the mast lovingly weeping aloud. Once he cried out in Persian (as translated): Of your own, you were free; Of your own, you allowed yourself to be bound. This symbolically refers to the Infinite One getting Himself bound for the betterment of humanity. At Guruprasad in Poona, Baba once stated, "In Me I am free, but in you I feel bound. In the Parabrahma (Beyond) state there is no binding; there is absolute Freedom, absolute Existence. What a sublime state it is! From that sublime state I have come to your level. Babajan often used to remark on my having come down from that exalted state to get myself bound here, quoting to me the Persian lines meaning: 'Having gained Freedom, you have come back as a prisoner (to free others).' 6

6

Manija S. Irani [Meher Baba’s sister], Family Letter, October 3, 1963, p. 2.

3 Darshan Program at Nagpur, 1944 On the Way to Meet Meher Baba THE blessed moment of my seeing Meher Baba was drawing closer. In October 1944 I heard from Pandoba Deshmukh the consecrated news of Baba's visit to Nagpur. It was to be from November 11 to 14, 1944. Pandoba was working in a printing press at Barsi. His faith and love for Baba were most admirable. He had lived at Meherabad with the mandali during Baba's Meher Ashram activities — the school and the hospital. He told me many incidents of that period which nurtured my longing to meet Baba in person. As per the circular, Pandoba was one of the members who was to attend Baba's programs at Nagpur. Permission for me to be present at Nagpur and also at Saoner for all the programs was secured. Accordingly, on November 10 I left Kurduwadi with Pandoba and Bhagat to catch a mail train at Manmad, bound for Nagpur. As we reached Manmad, I learned that Baba had already arrived there with the mandali. The luggage, including many bags and bedding rolls, was well piled up in the waiting room. Gustadji was there to guard it. Pandoba introduced me to him. I knew that he had been observing silence for over sixteen years. Gustadji, in ultra-white trousers and shirt, a brown-colored Parsi-fashioned long coat, a black round cap and, above all, his simple, silent gestures,

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looked like a child in an old form. I preferred to sit silently by his side in that waiting room. When he went outside, I tenderly touched the luggage and, finding no one in the waiting room, reverently bowed down to it. It was Baba's luggage! Just before the arrival of our train Baba came and sat on a bench at the far end of the platform, rather a secluded spot. Pandoba told me that Adi Sr. was sitting by His side. I didn't dare go near Him and disturb Him. The train arrived. Kaka Baria had come from Bombay with seats reserved for Baba and the mandali in inter class, a class in between third and second. We three got into another compartment. It was very crowded, but even if I had secured a special berth, I wondered if I could have slept well because of the joy of being with Baba on that train! He Looked Like Beauty Personified The next morning we reached Nagpur. His lovers had gathered at the station to receive Baba. Deshmukh was the chief host. Baba was profusely garlanded. He stood for a minute or two at the door of the compartment. He looked very fresh and radiant. With His broad, luminous forehead, sharp and pointed nose, lustrous eyes, moderately flowing hair, and fair skin that failed to contain His beauty, He looked like beauty personified. The rose petals from the garlands round His neck were vainly competing with His complexion. I was lost to myself. In that madness I felt He looked at me — a thin, slim, insignificant creature in that big crowd — and smiled. Amid loud cheers of "Shri Meher Baba ki jai!" He stepped onto the platform and left the station. When I came to my senses, I found that the wallet in my pocket was gone. I had been prey to a pickpocket! It contained three railway tickets from Kurduwadi to Nagpur and some money, too. Someone said, "It's good to lose something

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when you meet a Master!" I was not normal enough to catch the joke! Our bags and bedding were already placed with the mandali's luggage, so we passed through the gate of the platform just as visitors would do, along with the crowd. As I stood outside the gate I felt a pat on my shoulder. There was a ticket collector standing by my side. I thought he was there to ask me for the missing tickets, but instead he said, "Do you not recognize me?" He was my school friend, whom I thus met again after a period of about eight years. The moment of fear turned into minutes of happy reminiscences of school life. God and Religion Meher Baba and the mandali were accommodated in K. K. Thakur's bungalow at Dhantoli, near Deshmukh's residence. Some of us were asked to stay on the second floor of a nearby building. I have a weak heart and doctors have advised me to avoid going up and down stairs, but in my enthusiasm and joy I forgot all about it. For meals we all had to go to Dr. Deshmukh's place. In the evening there was a big public program. It had been arranged to be given on the premises of Gorakshan Compound, where Sant Tukdoji Maharaj sang beautiful bhajans which he had composed. Baba gave a message, "God and Religion." It was read out by Justice Sir M. B. Niyogi. During Baba's programs at Nagpur and Saoner He gave eight illuminating messages. I wish to give just a part from each here and request my readers to see the original messages in the book, Messages of Meher Baba, compiled by Adi K. Irani. Baba's first message said in part: Dogmas and beliefs, rituals and ceremonies can never be the essence of true spiritual life. When religion has become merely a matter of external rituals and

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ceremonies, it has become a cage for the soul. Nor does it help very far to change one religion to another; it is like going from one cage to another. If religion does not help man to emancipate the soul from spiritual bondage and realize God, it has no useful purpose to serve. Then it is time that religion should go to make room for God. 7 God as the Only Reality The next morning, November 12, I visited Thakur's bungalow. A bhajan program was going on. It was my first occasion to see God in human form seated before His devotees, who sang devotional songs in His praise. All the time, irrespective of the language and the contents of the bhajans, my eyes were set on Baba's figure. I was trying to store the form of the formless One in my heart. In the afternoon Baba visited Ramakrishna Ashram. Swami Bhaskararanand received Baba. He had first met Baba in December 1937 at Papa Jessawala's place. He used to talk with Eruch about spiritual life, and Eruch would tell him about the life of Meher Baba. The Swami was not convinced of the divinity of Baba and expressed a wish to get some points clarified by Baba Himself. But when he had had the opportunity to see Baba in person, he remarked to Eruch, "I have no more questions to ask Him, although I came prepared with a long questionnaire." It was quite natural that he felt honored to welcome Baba to Ramakrishna Ashram. We moved through the ashram—the premises were very neat and clean. The atmosphere seemed to invite the hearts of the lovers of God to offer their services at the feet of the Lord. Baba looked especially pleased to visit this place. His message, "God as the Only Reality," was read

7

Meher Baba, Messages of Meher Baba (Ahmednagar, M. S., India: Adi K. Irani, 1945), p. 65.

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to the gathering by Justice W. R. Puranik, Vice-Chancellor of Nagpur University. In this message Baba said: God-realization is sometimes mistakenly thought to be a selfish purpose of the limited individual. There is no room for any selfishness or limited individuality in God realization. On the contrary, God-realization is the final aim of the limited and narrow life of the separate ego ... The life of the God-realized Master is a pure blessing to all humanity. 8 The Program at the National College Then followed a program arranged at the National College. In the evening people crowded in and outside the Hall of the College. Many collegians were also present. It was a crowd provoked by curiosity. A local paper had published an article warning people to keep away from saints and Sadgurus - also mention was made of Baba's name. The reporter for this newspaper seemed to be prejudiced against any religious attitude. To me that was a discomforting situation, for I failed to understand that life has its own excuse for being either sane or insane, on different levels, at one and the same time. I had longingly waited to have Baba's darshan for about a year and a half, and here some persons were making the worst of this rare opportunity, so easily had. Later, I noticed that whenever Baba went out for darshan programs the aspect of opposition would have some expression somewhere, as if Baba would not feel happy enough if all went well and fine. Inside the Hall Dr. Deshmukh performed a kirtan to honor Baba's divinity, while outside the Hall some collegians made fun of his devotion, which showed that they were devoid of humanity. "Youth! Let not thy name be impudence!" I thought. Unaffected, Dr. Deshmukh boldly continued the kirtan and

8

Messages, p. 68

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openly expressed his faith in Baba as God incarnate. Baba looked nonchalant and happy, for His presence was all inclusive. Baba's beautiful message, "God and Love," was read by Advocate Khare and follows in part: The spiritual Path is like climbing up to the mountain top through hills and dales and thorny woods and along steep and dangerous precipices ... If there is one thing which is most necessary for safe and sure arrival at the top, it is Love. All other dualities 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 ... If you lose hold of the mantle of this Guide there is only despair in store for you ... The gateway to this highest state of being One with God is firmly closed for all who do not have the courage to lose their separate existence in the restless fire of Divine Love. 9 The Two Aspects of Divinity Late on November 13, R. K. Gadekar arrived with his family. I personally owe Gadekar and Pandoba Deshmukh much for this memorable and life-giving contact with Baba. Gadekar brought the news that my mother, with one of my sisters, had left Kurduwadi for Baba's darshan and they were at Wardha. They expected me to go to Wardha and bring them to Nagpur. I was living with the mandali and attending all the programs. Until this time I had not had an opportunity to introduce myself to Baba. I knew, however, that when one was with Baba it was a rule to seek His permission if one had to attend to some personal affair, so through Pandoba I wrote a note about the arrival of my mother and Baba permitted me to go to Wardha.

9

Messages, pp. 69, 70.

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In the morning there were some house visits, and in the afternoon there was a meeting of the Shri Meher Baba Reception Committee at K. K. Thakur's bungalow. Baba looked pleased when the members of the reception committee were introduced to Him. They were the elite of the city. The messages given by Baba at Nagpur provided nourishing food for the minds and hearts of these people and this drew them closer to Baba in love. Justice Bhavanishankar Niyogi was the president of the reception committee. It was during this visit that the Honorable Justice Hidayatulla, who later became Chief Justice of the Supreme Court, had an opportunity to meet Baba. Dr. Abdul Ghani Munsiff, one of the mandali, read aloud Baba's message which explained the two aspects of Divinity, from which I quote: There are always two aspects of Divinity, perpetually and eternally active in the affairs of the world. The destructive aspect of Divinity as expressed in Persian [Shama-e-Jalal] means "Self-glorification," and the constructive aspect of Divinity is called in Persian "Self-beatitude" [Shama-eJamal]. The aspect of Self glorification by God, when it gets palpably active, entails suffering and destruction on a colossal scale ... The aspect of divine Self-beatitude, when it asserts itself, brings in its wake peace and plenty. In the aspect of Self-glorification, Divinity repels itself through its own creation, and in the aspect of Self-beatitude, Divinity attracts or loves itself through its own creation. The former is a negative method and the latter is a positive method, and both these methods ultimately are instruments of divine Wisdom, to rouse humanity to their divine heritage, which is Self-realization ... My blessings to all — those who heard my message and those who have not. 10

10

Messages, pp. 71, 72.

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This was indeed a message of "Cheer and Hope to the Suffering Humanity," as it was entitled. Because of the prevalent world situation, this particular message appealed to me deeply and, in a way, helped me to gain a new perspective to my understanding of the Divine Sport of God, if it could ever be understood! In the afternoon, I came out of Thakur's bungalow rather unwillingly and was trying for a rickshaw to take me to the station, for I had to go to Wardha. Just then I was accosted by a man whom I could not recognize at first. He told me to meet the train on which my mother would arrive at Nagpur. He was one of my distant relatives. Had he missed seeing me I would have gone to Wardha, which would have caused great inconvenience to me and to my mother. I felt that Baba in His compassion timed this meeting! My life with Baba has many times demonstrated a chain of incredible coincidences. Perhaps He had ordained that I should be benefited by all the programs at Nagpur, although outwardly He did not give any such indication. Visit to the Theosophical Society On the morning of November 14 there was a visit to a branch of the Theosophical Society at Nagpur. This Society has indeed done a great work in inspiring and awakening people to discover the life which lies beyond the ordinary range of the mind, and to the Truth within. Baba was warmly welcomed, and during this short visit the Secretary of the Society read a message from Baba, "The Dynamism of Love": True Love is very different from an evanescent outburst of indulgent emotionalism or the enervating stupor of a slumbering heart. It can never come to those whose heart is darkened by selfish cravings or weakened by

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GLIMPSES OF THE GOD-MAN constant reliance upon the lures and stimulations of the passing objects of the senses. But to those whose hearts are pure and simple, true Love comes as a gift through the activising grace of a Master. ... Those who have got the courage and the wisdom to surrender themselves to a Perfect Master are the recipients of His grace ... and when it comes, it enkindles in the human heart a love divine which ... enables the aspirant to become One with God . . . There is no power greater than Love. 11 In the Convocation Hall

The Baba people with whom I became acquainted at Nagpur were Pankhraj, Kapse, Lokhande and a few others. Pankhraj had been caught in the divine net two years earlier and was one of Baba's active workers. When Baba came to Nagpur He gave Pankhraj a specific duty. Baba had instructed Vishnu to wire him every day in care of Dr. Deshmukh regarding the welfare of the men and women mandali at Aurangabad. Pankhraj was to collect the telegrams and hand them over to Baba. A simple thing. For three days it all went well, but on November 14 Pankhraj did not get the expected telegram. In the afternoon Baba called him and inquired about the wire. Baba looked a bit annoyed to learn that the telegram had not arrived. Considering Baba's huge correspondence, this telegram was a small affair; however, I wish to narrate this episode in detail for it revealed something of Baba's relationship with His lovers and His keen interest in every instruction that He gave. Baba said, "Vishnu won't fail to send the telegram." Pankhraj replied, "Baba, these are days of war, and top priority is given to military and not public communications." This was his common sense point.

11

Messages, p. 73.

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Baba persisted, "Go to the post office. Inquire well and bring me the telegram. There could be a mistake somewhere." After a short time Pankhraj set out for the post office, and Baba proceeded to the Convocation Hall with the mandali. The program in this hall was one of the grand functions in Nagpur. Justice W. R. Puranik, Vice-Chancellor of Nagpur University, had arranged this program. Principals, professors, judges, lawyers and mostly educated people had gathered to hear Baba's message and have His darshan. Baba looked very radiant — there was a loveliness and beauty about Him. Some prominent persons were introduced to Baba, and a few delivered short speeches in His honor. During this solemn program Baba spotted Pankhraj standing near the far end by the door. He looked at him and gestured to ask if the telegram had been received. Pankhraj shook his head to express no. Later in my life with Baba I witnessed other such silent communications, which were carried on with the persons concerned without disturbing the public programs. During this darshan program the Honorable Justice Sir Niyogi read Baba's message, "The Unity of All Life," a part of which is given below: In the one undivided and indivisible Ocean of Life you have, through ignorance, created the pernicious divisions based upon sex, race, nationality, religion or community; and you allow these self-created divisions to poison your heart and pervert your relationships ... Slowly but surely must you imbibe ... Truth at the feet of the Masters of Wisdom; slowly but surely must you shed prejudices and get disentangled from the superficial distinctions, ... slowly but surely must you tread the Path to the formless and the nameless One ... When you enthrone the nameless One in your mind-

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GLIMPSES OF THE GOD-MAN heart you do not necessarily put an end to the game of duality. You have to play your divine role in the drama of creation without being caught up in duality ... The unity of life has to be experienced and expressed in the very midst of its diverse experiences ... All life is One and all divisions are imaginary. Be ye established in this eternal Truth which I bring. 12 A Wonderful Way of Replying to a Letter

The program in Convocation Hall was one of the best. The next day Baba was to visit Saoner. Special cars and buses were reserved to take the mandali there. After supper Baba called Pankhraj and said, "Tomorrow I am visiting Saoner. You should not join the mandali in the morning but come by a later bus after today's telegram is received." Then Pankhraj was again called at about 9:00 P.M. for the same inquiry. In exasperation he answered, "No telegram. I have made the necessary inquiries. What else can I do in this matter? I can't help." At this Baba asked Adi Sr., who was standing by His side, "Had Chanji been alive to attend to the correspondence, what would have been his reply?" Adi promptly replied: "Definitely not like that of Pankhraj. He would have humbly said, 'I will try once more, Baba.'" This served as a reply to the letter Pankhraj had addressed to Baba two months earlier. He had expressed his desire to work in place of Chanji, who had dropped his body in August 1944. Baba called Pankhraj near Him and twisted his ear and remarked, "Do you now know how competent you are for Chanji's work?" Pankhraj felt very sorry about his reply but was happy, too, with that "pleasing punishment" which, in fact, was an

12

Messages, pp. 74, 75.

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expression of divine intimacy. Was this not a wonderful way of replying to the letter? At about midnight Kaka Baria woke Pankhraj up, for he was being called by Baba. Pankhraj hesitatingly went into Baba's room but felt at home on finding Baba in a very happy mood. Baba conveyed through the alphabet board: "Someone handed over the telegram to Kaka on his way to the bathroom. He placed it in a drawer of a mirror-stand and then completely forgot about it. A little while ago when Kaka went there again, he chanced to open the drawer and found the telegram. Go. Have a good rest. Do join the mandali going to Saoner without fail." In a minute Pankhraj came out of Baba's room wondering about His ways — so exacting, so loving! Visit to Saoner It was a pleasant winter morning. A goodly number of cheerful faces from Nagpur had gathered near Baba's residence. Many were to follow the One whom they desired to follow for their whole lives. Fairly early the buses sped for Saoner. On the way we stopped at Angewada. It was two miles off the main road, beyond a river bed, so some had to get into bullock carts. The cow dung-plastered huts looked tidy. Here the simple-hearted villagers welcomed Baba in an unpretentious way. By the side of the river there was a small Baba Center. It was named "Baba Ashram" by Vibhutidas, one of Baba's men. Baba blessed the gathering and they were all happy. After arti and prasad this program was over. Saoner, twenty-three miles from Nagpur, was reached by 10:00A.M. and Baba was warmly received by the crowds, Baba lovers from villages had specially come in their bullock carts for Baba's darshan. The crowds were pressing, and so Baba had to come out of His room often to give

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darshan. Chounde Maharaj, famous for his work of gorakshan 13 came especially to see Baba and asked for His blessings. Baba replied: "I am the Power House. The Power House will never fail provided one is careful about the connecting wires." D. H. Pophali, one of Baba's stalwarts and one of His very dear ones, was the chief host. He is a lawyer there. Even now the whole family — wife, children and grandchildren — forms a devout group with singular devotion to Avatar Meher Baba. We had our lunch at Pophali's residence. I still remember that long plantain leaf, which was not a large enough plate for even the first helping of the delicacies so lovingly prepared. The whole family treated Baba's visit as a period of greatest jubilation and good fortune. Here I am reminded of a small incident related to me by Shriram, one of the sons of Pophali. Baba had once remarked that next to masts, He loved children. In the company of children Baba looked extraordinarily happy. He used to make jokes and amuse them with playful tricks. Shriram had the good fortune to be in Baba's company when he was a child. Here is a trick or game that Baba played with him. Baba held the five fingers of His right hand in the grip of His left and asked the boy to find the middle finger, which he invariably missed. Baba remarked to those near Him, "You seek the true; you come upon the false. Beware!" Shriram, himself now the father of a few children, still remembers these words and treats the remark as a beacon ever guiding his life. "Unquenching Fire" and "Divine Heritage" After a little rest Baba paid a visit to Meher Adhyatama Ashram at Saoner. This was a private program and, as such,

13

Welfare of the cows.

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Baba lovers of the place had an opportunity to come closer to their beloved Master. It was a Baba-family gathering. Harkare, a lawyer in Saoner, delivered a short speech about the activities carried on at the Center. As he performed Baba's arti tears rolled down his cheeks. Baba's message, "The Unquenching Fire of Spiritual Longing," was read out to His devotees: ... The life of desires is always and necessarily constrained to an unending oscillation between the opposites of joy and suffering, gratification and disappointment, good and evil ... But even in the very midst of the tumultuous pains and pleasures of the ego life, there dawns, in the ripeness of experience, and through the Grace of the Master, the clear perception of the utter futility of desires, which seek fulfillment through the false and the transient forms of life ... This is the beginning of the life of spiritual longing, accompanied by constant discrimination between the true and the false ... When the spiritual longing is thus awakened, it can never be entirely set at rest or evaded. It becomes an unquenching fire that burns the very roots of limiting desires ... Thus shall the Pilgrim arrive at his Abode of Peace through keen spiritual longing. 14 The public program was arranged in a specially erected pandal in the Municipal School Compound. Thousands gathered to hear Baba's message. Chounde Maharaj performed a kirtan. He said: "In Meher Baba we find the sangan - confluence of all the world religions." With deep reverence he prostrated himself before Baba and implored Him to awaken the heart of humanity. Jal

14

Messages, pp. 76-77.

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Kerawala, Divisional Commissioner, read a message of Meher Baba's entitled, "The Divine Heritage of Man": ... Man is constantly feeling thwarted and limited; and he is ever in the clutches of unrelieved agony or suffering, because, not knowing his own true nature, he identifies himself with the body or the desires or the limited individual mind, and thereby becomes a victim to their respective limitations and sufferings. It is only by knowing himself to be different from and beyond all these that he can fully enter the Divine Heritage of the Abiding Happiness ... The Master does not give to the aspirant something which is not already within the aspirant in a latent form; he only unveils the real Self of the aspirant himself and enables him to come into his own Divine heritage which is rightfully his. 15 We had our evening meal at the house of another Baba devotee, Jai Narayan, and left Saoner by 7:00 P.M., reaching Nagpur by nine o'clock. Some admirers of Baba from Nagpur, mostly Muslims, had arranged a qavvali program in Thakur's bungalow, without the consent of the host. But Baba condescended to be present at the program, which continued until midnight. Visit to the Buddha Society In the morning on November 16, 1944 Baba made two visits, first to the residence of Justice M. B. Niyogi and the second to the bungalow of Justice W. R. Puranik. This was the last day of our stay in Nagpur. Later the same morning Baba attended a small gathering in the Buddha Society

15

Messages, pp. 78-79.

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where His secretary, Adi K. Irani, read out the following message, "The Hidden Treasure of the Self": “There is not a creature but is destined for the Supreme Goal, even as there is not a river but is on its winding way to the ocean; but, in the human form alone is consciousness so developed that it is capable of reflecting and expressing the glory and perfection of its own true and highest Self, which is, at the same time, the Self of all ... “One by one, the multicolored attachments to the false have to be relinquished; and one by one, the sanskaric faggots that feed the deceptive fires of the separative ego have to be surrendered in favor of the imperative claims of the invincible flame of the Truth ... The clouds of sanskaras have to disappear completely before the sky of consciousness is illumined by the inextinguishable Light of God, who is the real Self of all. My mission is to help you to inherit this hidden treasure of the Self; and all who earnestly seek it have my blessings.” 16 It was the last program during Baba's stay in Nagpur and, as such, the above was His parting message to His dear ones in Nagpur. The Embrace that Covered My Whole Being Baba and the mandali were to leave Nagpur that same evening. While we were busy packing, someone came to me and said, "May I know the railway station where you want to get off to reach your home?" "Why, what's the matter?" I inquired. The man told me that he was in charge of purchasing

16

Messages, p. 80.

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tickets for Baba and those going with Him. He also told me that a third-class bogie had been reserved for the party traveling with Baba from Nagpur to Manmad — a journey of about twelve hours. It was a surprise to me. I was to be allowed to travel with Baba, and in His compartment, too! Hard to believe! The mandali accompanying Baba were so busy with the program that I did not find any opportunity to get acquainted with them. During Baba's programs in Nagpur I moved with Him but did not approach Him to touch His person, not even to offer a garland or some fruit. I would mostly sit close by on the ground or stand in a corner watching, observing His inimitable, loving movements and the expressions on His divine face in response to the yearnings of the devout hearts of His devotees. I had had no personal interview with Baba. But without His consent, traveling with Him in the same compartment was not permitted, that much I knew. Then how had this come about? These were the showers of His grace! What else can be said? After lunch and rest, I placed my bag and baggage with the mandali's luggage and felt impelled to purchase a garland and some fruit to offer Baba. Without telling anyone I left for the market on foot, not knowing where it was — and Nagpur is an extensive city. I purchased a fine rose garland, some oranges, a coconut and a lotus. By the time I returned to Thakur's bungalow I found that the luggage lorry and the mandali's bus had left. I went straight upstairs to Baba's room. Fortunately, there He was, resting in a chair, Adi Sr. by His side. Baba very lovingly looked at me with those deep, luminous eyes and smiled. He accepted the garland, the oranges and the coconut. He held the lotus in His fingers and twirled it. He looked very pleased. He motioned me to embrace Him and then stood up to leave for the station. I wondered whether He was told that I was

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missing and hence He waited for me! I did not tell Him anything nor did He ask me anything, but in that one embrace He covered my whole being. He told Adi Sr. to tell one of the Baba workers to take me to the station in a tonga. On the Train with Baba Baba lovers from Nagpur had gathered at the station for the farewell. Some looked deeply affected; a few were sobbing. Deshmukh, Justice Niyogi, Miss Dinesh Nandini and many more had come to the station. As the train pulled out we could see the waving and heard many throats ringing in one voice, "Shri Meher Baba ki jai! " In the compartment Baba later distributed fruit to all with His own hands. He asked some of us to entertain Him with jokes, and a few sang some songs. I was quietly enjoying this Baba-family atmosphere. All of a sudden I had a passing thought, "Why not sing a song to Baba? " At that very moment Baba pointed at me and gestured: "Sing one. How did I know what you were thinking about?" I sang. God knows how it appealed to those present. Baba, however, made a sign that it was good! To Baba even the "worst" is but a degree of "good." Later on in my life with Baba there were other occasions when He did disclose to me exactly what I was thinking about. But that was the first incident which enabled me to understand that He knows. After some time Baba stretched out on the bedding and covered Himself from head to foot with a white sheet. During this period everyone kept quiet. "Is He sleeping or is He working?" I mused. We reached Manmad by early morning. Some of us had to catch the train for Ahmednagar. Baba got off with the mandali and, after a round of loving farewells, left for Aurangabad. My first sahavas week with Baba was over.

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From the first day I saw Him at Manmad, He had silently spread the feast of His love each day until we parted, again at Manmad. The beginning and the end were at the same place, but what a difference! The silent, symbolic significance of this occurrence is still beyond me, but the perfume and the taste of this divine feast continue to linger in my little heart, even to this day. I felt deeply satisfied, but there was still a craving for more and more of Baba's sahavas — this caused a pleasant disturbance. The spring of life that had dried up now began to bubble forth.

4 My First Visit to Meherabad, 1944

On the Way to Meherabad MEHER Baba's stay at Aurangabad ended on November 27,1944 and He shifted His headquarters to Pimpalgaon (Meherazad), where He mainly stayed till the end of the year. On December 1 a circular was issued giving the following information: (1) The darshan program at Allahabad will be in April

1945. (2) Six hundred signatories will stay with Baba at Ahmednagar for one full month in May 1945. (3) Baba will distribute food-grain worth 10,000 rupees among the poor people in May 1945. I personally did not receive the above circular, nor did I know of the change in Baba's residence from Aurangabad to Pimpalgaon. I was so absorbed in that blissful week at Nagpur that I did not even care to write to Adi K. Irani for information about Baba's whereabouts. Once after my return from Nagpur I visited Barsi. There I met V. J. Kher, one of Baba's admirers, and told him all about that wonderful week spent in the company of Baba. Kher had met Baba a year before during His visit to Barsi. Being very intelligent and also a student of philosophy, he went to meet Baba with a number of questions boiling in

69

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his mind. In Baba's presence, however, he realized the futility of those questions and felt that Baba's silence pointed at something beyond the intellect, beyond the mind. He was intent on seeing Baba again but could not manage to come to Nagpur. On December 24, the school closed for ten days for Christmas vacation. Kher came to Kurduwadi. We planned to visit Meherabad to inquire about the possibility of having Baba's darshan and the place where we could have it. We were not pressing a wrong key to give out a wrong note, for we were not demanding darshan. Within a few hours we left Kurduwadi and by 8:30 P.M. we reached Ahmednagar by train. It was getting fairly dark and Meherabad was about five miles away. The tonga demanded high fares. We had a tentative thought to stay in the city for the night and proceed to Meherabad the next morning. Kher told me that a few months back he had been to Ahmednagar, but instead of going to Meherabad he stayed in the city for the night. The next morning by the time he reached Meherabad he found that Baba had just left the ashram, so we did not wish to commit that mistake again. We thought of going on foot to Meherabad, staying there for the night on the veranda without disturbing anyone, and then inquiring about receiving Baba's darshan the next morning. We started. First things first, comforts afterwards, was our conclusion. The Unexpected Happens I was not strong enough to walk briskly all the way as the distance to be covered on foot was more than five miles. It was rather a problem for me, but my dear and robust companion offered to carry my bag along with his. Thus, with a slow and steady pace, we were off on our journey to Meherabad. There were no lights on the road — the stars

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lit the way, and love lit our hearts. Time passed swiftly, for the more we talked about Baba the more "turned on" to Him we became. Eventually we noticed some electric lights. Kher said: "Meherabad is a small, primitive place by the side of a village named Arangaon, and perhaps the ashram is beyond these electrified buildings." But as we neared the lights, to his great surprise he found that this was Meherabad. What a change! It was about 10:00 P.M. Many people were seen resting on the veranda and in the rooms. A few were awake but we were strangers to them. We knew practically no one. "What's this all about? What should we do now?" I thought. Just then we met Dr. Ghani and the whole situation changed. He introduced us to Pendu, the manager of Meherabad, and in no time he made us feel at home by seeing to our necessary comforts, including supper and a gadi (mattress). The whole atmosphere was glowing with the warmth of Baba's love. I felt as if I was in a wonderland. Dr. Ghani told us that on December 24, the very day we arrived, Nariman Dadachanji and Arnavaz were married in Baba's presence, and the next day was to be the birthday celebration of one of the women mandali living with Meher Baba; hence there was the big pandal, the feast and the electrification. We were told that we would be seeing Baba the next morning. What else could have made us more happy! Baba had already been in Meherabad for a few days. We had come uninvited, and we felt a bit puzzled. We were prepared to leave Meherabad just after darshan. The next morning people got up early — it was Christmas morning, too. With our tea we had rava (a sweet dish). If I remember correctly Eruch served the rava, and he still continues to serve the "Baba-sweets." Baba came down from the hill early and went to His cabin

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in lower Meherabad. The morning rays of the sun were bathing the land with tender radiance, and there in the cabin the real Sun whose light is the light of the Self was silently radiating His love, ready to attend the programs of the day. Soon we were summoned into His cabin. Baba looked all love. Without any inquiry He allowed us to stay at Meherabad for two or three days, as long as was conveniently possible. "Have a free mind and be at home," Baba gestured. For us, it was more than being in heaven. The unexpected had happened. A Qavvali Program on the Hill December 25, 1944 was a festive day. Baba lovers from Ahmednagar, Poona and Bombay had assembled at Meherabad. With a carefree mind and a loving heart, I enjoyed the day while conversing with new acquaintances about the glory of the Glorious One. A special qavval was invited for this birthday program. I do not remember whether his name was Peshawari or he came from Peshawar (now in Pakistan). His program was presented on the Hill, Upper Meherabad, so that the women folk might hear it, also. The women were seated behind a curtain. In those days the women mandali were not allowed to visit the men's quarters, nor the men theirs. It was my first hearing of a qavvali. The place, the atmosphere and the mode of singing — everything was new. But within a few minutes I was won over by the sweet music and the words, still sweeter. I understood Urdu just a little, and Persian not at all. Baba expressed His appreciation either by swaying His head sideways with eyes closed, or by keeping time and rhythm on the alphabet board with His slender, delicate fingertips. At times He looked immensely solemn.

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Music is an extraordinary phenomenon and it is rightly called the universal language. When it is accompanied by ghazals, it has a divine touch about it. In ghazals, the subtleties of love and longing for the Beloved, the Perfect Master in human form, as well as the shades of challenge and utter submission to the Beloved, are delicately presented. Here, the depth of the voice of the qavval was vibrant with the significance of the words. Meher Baba's presence at the program made it all the more vital. The atmosphere was melodiously vibrant, rippling with love. No wonder I saw some persons silently shedding tears of joy. When such singing comes to an end, it does not dwindle quickly but for days it continues to bubble inside the heart of the listener. It was so with me, a beginner. This interest later inspired me to collect a number of ghazals which had been sung before Baba. It is a ready-made food for the heart, any time. Dr. Ghani introduced me to the beauty and significance of ghazals and helped me to develop the right attitude to appreciate them. Some of us would sit by his bedside and he would quote line after line in Urdu, explaining them in English. With his sense of humor he always kept the atmosphere lively. I do not remember whether Meher Baba explained some of the lines during the above program, but the two that I could vaguely recollect are given below. The day of departure was close at hand and there was a strong desire lurking within me to prolong my stay at Meherabad. The remembrance of these lines might have their roots in this feeling: O Beloved, treating me as a madman, I have been driven out from the house. Have not the tiny stars the privilege to keep company with the Moon?

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During this stay I met one visitor from Nasik. I noticed that sometimes his eyes would glisten with tears as he looked at Baba. He knew Urdu well. Once I approached him when I saw him standing at a distance, lovingly gazing at Baba. During our conversation he quoted one Urdu couplet meaning: With your every glance, O Beloved, the lover gets deeply intoxicated. I am convinced beyond doubt that there, within your eyes lies the exciting divine tavern. I thought that, in a way, through this couplet he explained his own state of mind. A Matchless Funeral Service During my stay I learned that December 1944 had been an unusual month of light and shade — happy and unhappy events rolled into one. In contrast to the marriage ceremony and the birthday celebration, some days earlier Gulnar, Adi Jr.'s wife, had passed away; and also Masaji, Pendu's father, had suddenly expired. He had been to Poona to fetch necessary materials for the birthday program to be celebrated on December 25. While returning to Ahmednagar in a lorry the glare of the sun had a fatal effect on him, though it was not immediately detected. Masaji was not alive to attend the birthday program for which he had worked so hard. Baba was pleased with his services and took him unto Himself. A special funeral service took place on December 23, two days prior to my arrival. It was a matchless event, revealing the spirit of those who went gallantly through everything for the sake of their beloved Master. In accordance with Baba's instructions, a foundation for the column of the

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Memorial Tower was laid near the railway lines. The names of Baba's dear ones (men only) were to be inscribed on the column after they had dropped their bodies. A grave was dug, and in Baba's presence the coffin containing the body of His dear Masa (uncle), the eldest of the mandali, was lowered into it. The bedding roll of Chanji, who had expired at Srinagar the preceding August, was also placed in the grave. Then Baba dropped rose after rose as Adi Sr. read out the names of those men who had passed away while rendering a life of service to Baba and His cause. Margaret Craske, who was present at the time of this touching scene, related: Baba himself, looking radiant and beautiful, dropped rose after rose into the grave, while the name of the disciple represented by each particular flower was announced, and Baba, simply shining with love, indicated by signs how happy he was to think of the love and service these dear ones had given him over so many years. It was ... the only funeral service I ever attended in which death was robbed of all sadness and was given instead a happiness in the memory of those who had only lived for Baba. 17 A Message for the Memorial Tower For the above occasion Meher Baba gave a special message, part of which follows: You are today witnessing a solemn occasion of supreme importance. While the world is feverishly occupied with the vanishing things of the moment, there

17

Kitty Davy, “Twenty Years with Meher Baba,” The Awakener, vol. 3, no. 3, Winter, 1956, p. 32.

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GLIMPSES OF THE GOD-MAN are always those who gain a true perspective of life through the grace of the Master, and these lucky few are ever willing to make their whole life an ever renewed and ceaseless dedication to the universal and ageless truth of the imperishable and undivided life divine. The spiritual grandeur of those who set aside all thoughts of the self and make their life an offering to the divine and imperative cause of the Master is in itself ineffable, but while it surpasses all description, it is something much more than an ornament of crowning glory for those souls themselves. A visible memorial like a tower, which symbolizes their life of unfailing loyalty and love, can itself become a medium for inspiring the generations to come. The Memorial Tower of my departed devotees will be a reservoir of inspiration and power for posterity. Their memory is not being perpetuated for their sakes — they had absolutely no desire for fame or name. But their memory is being perpetuated because it will be an example for those who are living as well as for those who are to come. The symbolic representation of these departed souls through flowers dispenses with the separative burial or cremation ceremonies, and the putting of all these flowers in the same foundation is intended to emphasize the truth that though the bodies of these devotees were different, they were all parts of the one eternal and indivisible Soul. The Tower will be in memory of men belonging to different religions and will, in fact, represent the fundamental unity of all the great world religions. "I Am Beyond Time"

Life at Meherabad was more intimate than that I had experienced at Nagpur. I really felt at home. On a few occasions we would be sitting near Baba in the hall of the old ashram building. Till this time I used to read the lives and articles of the Perfect Masters of the past and their relationship

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with their dear ones—now I had the unique opportunity to witness, in silence, Perfection in action. It was interesting to see how Baba used the Roman alphabet board for languages other than English. In one such sitting Baba conveyed His divine status through the statement, "I am Infinite." This baffled my reason. On another occasion, in an informal talk a reference was made to the delay in the fulfillment of a promise made by Baba. In answer to this Baba spelled out, "I am beyond Time." Intellect with all its vanity tried to fit such statements into a rational form, but the next moment Baba would be so human, so full of humor, that I wondered what state that could be! It was winter and so a bit cold in the hall. I went out into the sun and towards the railway lines. It was an exhilarating and cool morning. The sky was cloudless, and it was a joy to look at the hill with green grass adorning it. As I looked at the hill from the road, for we were not permitted to go up the hill, I was reminded of a dream that I had had a year previously, before meeting Baba. I mentioned it earlier. It was in connection with my meditation on Shri Aurobindo. In the dream I felt that I saw Shri Aurobindo on a hill. As I woke up I marveled and wondered if there could be a hill near Pondicherry, where Shri Aurobindo resided and which is situated on the east coast of India. Again I had a thought, "Aurobindo has flowing hair and a beard, too. How is it that he had no beard and instead was clean shaven?" Yet, I thought then that I had had Shri Aurobindo's darshan. At that time I had not heard of Meher Baba, but now it was suddenly revealed to me that in those days of intense longing Meher Baba made it possible for me to contact Him through that dream, and the hill I saw was Meherabad Hill. This strengthened my belief in Baba's divinity, though that was just a beginning. Indeed, He knew me and loved me before I met Him or even heard about Him! "He is really beyond Time," I felt.

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I was to leave Meherabad that day. Kher, my companion, had already left for Barsi. Before departing everyone would go to Baba to offer pranams and seek His permission to leave — this was the custom. I had had no personal interview with Baba nor did I ask for it. To some extent, during those few days I was oblivious of worldly affairs and duties, so I totally forgot to convey a message to Baba from one of His devotees, a schoolboy. He had not seen Baba physically, but one day as he chanced to see Baba's picture in my room he felt so drawn to Him that repetition of Baba's name and meditation on His form became his joy. Because of his simplicity and innocence this boy began to see Baba's form, but strangely enough he did not see His face. During his meditation the boy felt blissfully happy. He told me about his experience and asked me why he should not see Baba's full form. He thought that because of my age and my cupboardful of books, I would know. Spirituality is, in fact, beyond scrolls and sermons, age and learning. It is a gift, received unawares. Whatever it might be, I told him two things: "Do not disclose this experience or any other experiences of this sort to anyone else. When I meet Meher Baba again I will tell Him about this, and request Him to bless you that you may see His full form." As days passed by, the boy had additional uncommon experiences, but he kept his word and did not speak of them to anyone except me. Now it was my turn to tell Baba about his request, as I had promised. In the morning when I saw Baba coming out of the cabin, I approached Him to seek His permission to leave Meherabad that day. He stopped and gave me a steady look, His face lit up all the more. With folded hands I told Him about my departure and added: "Baba, there is a boy who loves

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you very much. He sees your divine form as he repeats your name or meditates on you, but it is always below the neck. He misses seeing your glorious face." Baba inquired, "By what train are you leaving?" "The afternoon train, Baba," I replied. As He blessed me He remarked: "Permitted. Don't worry. Be happy!" He was about to move ahead. I thought, "Has He no message for that little loving soul?" Just then Baba gestured and one of the mandali interpreted for me: "My Nazar is on that boy. He will see my full form." Baba conveyed all this in such a natural way, as if He knew all about the boy. He did not ask me for any information regarding the teenager, not even his name. I wished to tell Baba something about the boy but He briskly walked away towards the ashram building with the mandali. I reached Kurduwadi that same night. Relaxed in body and heart, I slept, thinking to convey the good news to that lucky lad the next morning. To my surprise he knew about my return and was in my room even before morning tea. With a happy expression he disclosed to me in his sweet voice, "Early this morning, for the first time, I saw Baba's form with that divine face!" I felt extremely happy and yet slightly shocked. This set me thinking. I had recently read a book by a French author on autosuggestion. Had the boy seen Baba's face after I gave him the message, I might have felt that Baba's suggestion had worked on his innocent mind. Now the situation was quite different. Baba had made a silent gesture at Meherabad and it had miraculously worked before I could convey it to the boy. Spiritual experience that is vouchsafed by the God-Man ever stands far above psychological interpretation and, if I may say, beyond psychoanalysis and psychotherapy.

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Thus ended the year 1944, which altered the course of my life. The last two months of that year, November and December, hold such charm and have such significance for me that they will ever remain fresh in my memory. Words fail to express adequately the happenings of these two months. Yet, what a joy to share these experiences with others!

5 Meherazad and Meher Spiritual Center, 1945

Mind, a Marvelous Means! WONDERFULLY spent were the days with Meher Baba in November and December of 1944, rich in spiritual atmosphere and with a real human touch about them. My whole being wished for a recurrence of that precious period. I intensely desired and longed for it, even immoderately — that was my weakness, that was my strength. That was my delight and that was my plight, too, because I had overestimated the worth of my efforts, rather than Baba's grace and will. It dawned on me later that on one's own, one cannot approach the God-Man, Meher Baba. He draws His own, in His own way and time, even after He drops His body. I had seen Reality enformed; I had met in person the Impersonal; and, what a pity, I now wished to measure the Immeasurable with too unreliable a measure, the intellect! I wanted to compare the Incomparable with the images I had formed through thinking and reading, whether right or wrong, about Reality. This meant that, having seen Him, I had not seen. This was the state I was in during the year 1945. The mystic and the skeptic were both wide awake in me. Mind —

81

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what a marvelous issue of Maya! It accepts and rejects, lauds and scoffs, at one and the same time. Some maintain that such diametrically opposite responses are perhaps stepping stones to soaring higher in the realm of spirituality. Inconceivable is the working of the mind, anyone's mind. This reminds me of the two lines by Francis Brabazon. In one of his ghazals he writes: To go on or not to go on, equally is disaster; At this point one is ready to meet the Perfect Master. In this sense I was fully "qualified" to meet Baba off and on. But during this year I met Him, or rather saw Him, just once, at Meherabad in the last week of May 1945; otherwise it was a blank year for me. But does meeting the Master mean companionship only on the physical plane? Assuming of the Avataric form by God is an overture of the formless to quicken the ways of drawing Creation to Him. But I was not responsive enough to Him and His ways — I had my own misgivings and waverings, yet He was always benevolent towards me. A Dream Directs My Life The days of doubts about His divinity were amply compensated at night. I would wake up with cool, soothing tears rolling down unwarranted. Many times I would see Baba in dreams. To talk of them all would sound ludicrous, even meaningless, to some people. Some dreams were utterly disconnected and quite fantastic, but to me they all brought the touch of His presence which was ever sympathizing with me in my funny venture to understand Him, the un-understandable. I used to note down the details of these dreams, with dates and approximate timings, but after some years I had

MEHERAZAD AND MEHER SPIRITUAL CENTER 83 a fancy that to keep such a record was to feed the egoistic tendencies. One fine morning I drowned these diaries in the river, with the feeling that I had done something sacred! But does the storing or sinking of such things have any value in itself? The freeing factor is entirely independent. With things such as diaries and other belongings, can we not remain free and light at heart in spite of the natural ego-based responses? Of all the dreams I had, one dream continues to direct my life even after a long period of twenty-five years. In 1944 I had just commenced my career as a schoolteacher. A year later I was asked by one of the guardians of a retarded pupil to tutor his ward. He promised to pay me good fees. Accordingly, the boy came and I remember having taught him arithmetic — a few sums from "Profit and Loss," though I neither knew what real profit was nor real loss! And in one's business with the Master, the dealings of profit and loss take marvelous and unforeseen turns. The boy did his assignment and went away. That same night Baba appeared to me in a dream. He had a frowning look. He said, "Why do you accept tuition?" Baba's frowning face had as much meaning and effect on me as His loving countenance. I was quick in making a decision and instantaneously replied, "No, Baba, I won't." And with this the dream ended. The next day the boy was sent back. Thus ended my first and last attempt to accept tuition, and the thought of making money through tutorship terminated once and for all, though this field seemed to open rosy prospects materially. The dream definitely revealed to me that my fragile frame would not bear the extra exertion of tutoring; on the other hand, giving it up afforded me spare time for rest and Baba work. Meher Baba once remarked that whenever the Master appears in a dream it has a significance, though not necessarily comprehensible every time. It is a vision.

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By the way, regarding the subject of dreams, I wish to mention a rare type of dream experienced by Elizabeth Patterson. In 1937 when the Western group was living with Baba in India at the Nasik retreat, Elizabeth narrated the following incident. When she was twelve years old she dreamed of Baba three different times in succession, and when she first met Him she recognized Baba as the one she had known in the dreams. 18 Many Baba lovers all over the world have had, and still have, different types of dreams of varying significance and creativity. Indeed, Baba has used and is still using the dream-state of man to awaken him from his deep slumber and sleep. The mentioning of twelve years of age reminds me of another experience, that of Princess Norina Matchabelli. It is of a different kind — a permissible digression, I hope — but it shows one of Baba's divine ways of contacting His people. Norina writes: Since my very childhood, I knew of God ... He rescued me at the early age of twelve, at the time of my emotional awakening. He came as Jesus Christ and spoke to me. . . . I met Meher Baba in 1931, and recognized him as the Christ personified. And when the Master [Baba], without any reference on my part, told me that he was the one who came to me in the form of Christ, to give me the spiritual lead, he established in me the unconditional faith in him. 19 Many are the illustrations, exquisitely resplendent, of His time-penetrating presence.

18

See: Kitty Davy, “Reminiscences, Part 2,”The Awakener, vol. 10, no. 2, 1964, p. 7 19

Princess Norina Matchabelli, Fragments From A Spiritual Diary (New York: Circle Publication, Inc., 1949), pp. 3-4.

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The Real Significance of Spirituality Apart from Baba dreams, sometimes I beheld small and big stars and designs of light. Such recognitions would be on the borderline of my dreaming and waking states. Strangely enough I would be fully awake, hearing and feeling things about me, but with eyes closed. The moment I opened them, these petty glimpses would be gone. Infrequently I would wake up to find that my whole body was throbbing with light shocks similar to fairly mild electric shocks. These, too, would surprisingly continue while I kept my eyes closed. Even now I do not understand what state I was in then. But does it hold much importance after one's contact with the Master, Meher Baba? Very little, I think, if any. I used to write letters to Baba directly in those days, but in none of my letters did I make any reference to these experiences — not even in talks with Him in the later periods. But I did pray to Him then that, the sooner the better, I be relieved of such enticing experiences, and relieved I was. Attachment to the panorama of sights and lights is a distraction on the spiritual road. Spirituality does not consist in a change from common clothes to colored robes, from the usual apartments to caves and mountains, from normal perceptions to abnormal glimpses and visions; but it is a life open to God and His will without selfresistance, and that is not very easy at all, though most natural. Adi Sr. once told me of the following incident. One seeker asked the Master, "What is the most difficult thing in spiritual life?" "To be perfectly human," was the Master's masterly reply. Has this not a fund of meaning behind it? To me, Meher Baba's discourses on "The Place of Occultism in Spiritual Life" showed the way. This reading helped me to have a right attitude towards dreams, glimpses and occult experiences. So I neither exaggerated the importance of my experiences nor condemned them.

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At the end of the series of the above articles Meher Baba states: “To penetrate into the essence of all being and significance and to release the fragrance of that inner attainment for the guidance and benefit of others, by expressing, in the world of forms, truth, love, purity and beauty — this is the sole game which has intrinsic and absolute worth. All other happenings, incidents and attainments in themselves can have no lasting importance.” 20 Meher Spiritual Center Myrtle Beach, South Carolina, U.S.A. Meher Baba's external activities of the year 1945 commenced at Meherazad and concluded at Meherabad, a distance of only about fifteen miles. But in between there had been intense Baba activities in the south and north of India. In the first week of January, Baba received a cable about the passing away of Mr. Simeon Chapin, father of Elizabeth Patterson. The next day Baba cabled back to His dear Elizabeth in America: "Your father has blessedly found a place in my infinite heart." This was literally true, because the present premises of the Meher Spiritual Center at Myrtle Beach, South Carolina, were previously owned by Mr. Chapin. The following two extracts, one from Mani's Family Letter to the West and the other from an article by Kitty Davy, will make this point clear. Mani writes: Baba sent dearest Elizabeth and Norina (Princess Matchabelli) to the United States from India in 1941, to locate a site for His spiritual center somewhere in the

20

Meher Baba, Discourses, 2:110

MEHERAZAD AND MEHER SPIRITUAL CENTER 87 United States — one which would comply with the five conditions that He laid down. Two of the above conditions were that "it should be on virgin soil" and that "it should be given from the heart." After a considerable search for the ideal site, the property now known as Meher Spiritual Center, comprising over five hundred acres and two fresh water lakes adjacent to the Ocean, came into Elizabeth's possession through her dear father, Mr. Simeon Chapin. A perfect setting for the establishment of the Center as wished by Baba, it met all the conditions He had set down. 21 Mrs. Patterson had informed her dear father in advance of her intention to dedicate this property to the cause of Meher Baba, and he had readily and lovingly agreed. About the formal inauguration of this Center Kitty Davy writes: The Center was first visited by several of those devoted to Baba who came down from New York with Elizabeth and Norina in July 1944. During this visit the property was dedicated to Baba by those present gathering shells along the ocean and bringing them to a certain knoll in the woods and placing them on the ground so as to spell BABA in large letters. Then each went in various directions calling loudly the name of Baba through the silent forest of pine trees and over the rippling waves of Long Lake. 22 No wonder that during Meher Baba's visit to Myrtle Beach He once referred to this place as "my home in the West." Thus Mr. Chapin had the unique good fortune to lay the foundation of Meher Baba's Center in the West, and

21

Manija S.Irani, Family Letter, October 24th , 1964, p.3.

22 Kitty Davy, “Recollections, Part 3,” The Awakener, vol. 6, no. 4, Fourth Quarter 1960, p. 23.

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Baba's cable to Elizabeth that her father had found a place in His heart speaks volumes about this wonderful good fortune. A Rest House Turns into "Meherazad" In the beginning of this year Baba stayed at Pimpalgaon (Malvi) — not in the village itself but in a bungalow about a mile away, at the foot of a hill. This residence is known as Meherazad. Here I wish to give a short account of how this precious piece of land was selected for Baba's residence. Formerly there was a small building on the land which was used as a rest house. In the early 1920s Ahmednagar Municipality planned to construct a dam so as to form a lake near Pimpalgaon to serve as a water reservoir for the sprawling city of Ahmednagar. This work, and that of the water-pumping station, was done under the supervision of a special engineering staff. As it was a long-range work, far from the city, the Municipality bought this rest house. It was used as the quarters for the engineering staff working on this site. When the entire project was finished the bungalow remained vacant for years. None dared to occupy this solitary, secluded place and slowly it began to dilapidate. It was proposed that the rest house should be sold, and the municipal authorities placed an advertisement to the effect that it was to be sold at auction. Vishnu, one of the mandali, brought this news to Baba's notice. He knew that Baba wished to have one secluded spot near Ahmednagar for a quiet stay and work. Baba was to leave Meherabad on one of His mast tours. He, however, took time to pay a visit to this site with Pendu and Padri. Baba liked the place immensely. Khan Saheb Sarosh Irani, one of Baba's closest disciples, living in Ahmednagar, was the highest bidder at the auction. There was a hitch in the

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Municipal Standing Committee sanctioning this deal, but Khan Bahadur, Adi K. Irani's father, convinced the committee members that Khan Saheb Sarosh was buying the property for Meher Baba's retreat (ashram). He also told them that Baba's staying at Pimpalgaon would be highly beneficial to the villagers there. In addition to the rest house, the property had a motor shed, a stable, a kitchen, an outhouse, and an approach road of about six furlongs. Khan Saheb Sarosh also bought an adjacent plot of land, and these two plots now form the present premises of Meherazad. The transaction was registered in February 1944, just four months prior to the inauguration of Meher Center-on-the-Lakes at Myrtle Beach. During April and December 1944 Baba stayed in this rest house and did His work with the masts. He brought Ali Shah, one of His favorite masts, there from Ahmednagar. This was, in a way, the "house-warming" of the newly purchased sacred soil and hallowed house. From 1949 on this whole property, known as Meherazad, has been registered in the name of Nariman M. Dadachanji, one of Baba's closest and dearest disciples. Since then Nariman and his dear and generous wife Arnavaz have been taking great care to maintain the property and to keep it in good shape — for Baba's use and, from 1969 on, for His people. The hill that stands behind "Baba House" at Meherazad was called Tembi Hill. Now it is known as "Meher Baba's Seclusion Hill." For Baba's use, Khan Saheb Sarosh Irani acquired the top of this hill, including a right-of-way, on a long lease from the Government. A Short Stay in Rusi's House During January 1945 Baba stayed at Meherazad, and the same delightful mast, Ali Shah, was brought here for a period of twenty-five days. Baba worked with him daily.

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During this stay the plan of repairing and reconstructing the buildings was discussed. As this work was to commence soon, Baba agreed to stay in Rusi Quettawalla's house in Ahmednagar. Rustom Jehangir Irani, alias Rusi, owned a cafe and a general store in Quetta. Baba visited Quetta on work in the summer of 1923 and 1924. During this period Rustom's whole family came into Baba's close contact. In the 1930s, Rustom left Quetta and came to Ahmednagar for a permanent stay to lead a retired life. One of his daughters, Dr. Goher, after passing her M.B.B.S. in 1944, worked for some years in different hospitals under Baba's instructions. She joined the women mandali residing with Baba in 1947 at Satara. She was the personal physician of Baba till He dropped His body. Her services to Baba as a disciple and doctor are unique indeed. It is because of such past and future close connections that Baba lovingly accepted the invitation of His dear Rusi to stay at his house in Ahmednagar. Baba was there from January 31 to March 9, 1945. Baba left Ahmednagar in the first week of February 1945 to visit Jhansi in Madhya Pradesh for mast contacts. There He contacted, in all, fourteen God-intoxicated souls, including a mastani named Punjabi Mai. She had beautiful features and talked sense sometimes, while Allahuddin was a naked mast rather insensible about his words. Unmindful of climatic changes, he was seen resting on his back against a wall, gazing at the sky for years, they said. Baba knows best! Baidul offered him a cigarette and this brought him into a good mood, and Baba was happy to contact him. After returning to Ahmednagar, Baba discussed with the mandali the subject of the one-month meeting of the signatories. The decisions made were conveyed to the persons concerned through a special circular issued on March 1, 1945. It contained the following statements from Baba:

MEHERAZAD AND MEHER SPIRITUAL CENTER 91 The specific purpose of the meeting is spiritual and until that is properly served, mere bringing together of a number of signatories will not have fulfilled the purpose. There are several difficulties. They must be solved through natural means. Intervention of my Universal Mind at this juncture is not appropriate. Rising above the mental upsets caused by prolongations and postponements of the one-month meeting can be counted as solid proof of the soundness of faith in following my instructions at all costs and sufferings, whether mental or physical. At the end of this circular Baba expressed a wish to call a group meeting of about forty persons, representing the signatories in different parts of India, on May 23, 1945 at Meherabad. Fixing Up a Villa at Hyderabad Dr. William Donkin was one of the intimate mandali living with Baba. He was a British subject, so after the commencement of World War II he had to offer his services as a doctor in the army. In 1945 he was posted at Secunderabad in charge of a military hospital. Baba instructed Dr. Donkin to find a suitable bungalow near Hyderabad for His stay with His men and women mandali. Baba wished to make Hyderabad His headquarters for contacting some masts in southern India. Dr. Donkin selected two or three bungalows and wrote to Baba about them. Baba sent Pendu with certain instructions to finalize this matter. Pendu saw the bungalows chosen by Dr. Donkin, but in the light of Baba's requirements he did not find them up to the mark. So they both moved through the twin cities of Hyderabad and Secunderabad. In the part known as Jubilee Hills, Pendu spotted a new villa nearing completion, with a well kept

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garden and a small swimming pool. These were items in the terms stipulated by Baba. Pendu made inquiries of the owner, who was a prominent lawyer in Hyderabad. Baba was then informed about the facilities the villa offered, and He personally visited Hyderabad to find out if the place was really suitable for His stay and work. Baba liked the bungalow and asked Pendu and Dr. Donkin to lease it. The owner was so busy that they could not see him until late at night. They had a talk about the rent and other requirements in the bungalow. Then the lawyer instructed his clerk to prepare the necessary draft of a compliance agreement concerning the facilities in the villa and the advance money to be paid. By the time the men returned to the hotel it was nearly midnight. Baba looked anxious to hear the report and He asked Pendu to read the draft. It was in Urdu and Pendu could not read it, so Baba asked him to find someone in the hotel who knew Urdu well. Most of the tourists had gone to sleep; however, Pendu heard some people talking in one of the rooms. He knocked at the door. A young man opened the door, welcomed Pendu and asked him to come in and join them in the party and drinks. Pendu inquired if any of them could read Urdu, and fortunately one could. Pendu requested him to visit the room of his "elder brother" in that same hotel. Though drunk, this man seemed sober enough to read out to Baba the agreement drawn in Urdu. While listening, Baba gave certain instructions to Pendu regarding the changes to be made in the draft. Thus a tipsy man, too, was of timely help to the divine Saki who held in His eyes the immeasurable love-wine. This account is given so as to convey an idea of how particular Baba was in selecting His residence as He moved from place to place. Perhaps every house or estate where Baba lived or camped has a story of its own to tell. This episode is given as an example. Baba would always be in a hurry,

MEHERAZAD AND MEHER SPIRITUAL CENTER 93 or seemingly so; hence He left Hyderabad by the early morning train for Ahmednagar. By the first week of March 1945 the arrangements at the villa in Jubilee Hills at Hyderabad were complete, so Baba wished to shift His headquarters there with His men and women mandali. Thus ended the sojourn at His dear Rusi's bungalow. At present this particular bungalow, with its spacious compound, is rented by the state government for the office of the Junior Industries Inspector. Would the staff working there ever have an idea of the "divine industry" carried on by Meher Baba through His divine office in that place! By March 10, 1945 Meher Baba was at Hyderabad.

6 Six Months’ Stay at Hyderabad, 1945

Masts, the Innocent Eccentrics HYDERABAD (Andhra) was one of Meher Baba's favorite places in India. Once He remarked that He liked Hyderabad not just for its material prosperity but for its spiritual background. True to this remark, Baba contacted over sixty masts in Hyderabad, quite a large number. I do not know whether any other city in India ever exceeded this number of Godintoxicated souls. In March 1945, Meher Baba and His party left for Hyderabad to stay in the new villa in Jubilee Hills. Baba lived there with a group of women mandali, including Mehera, Mani, Naja, Rano, Kitty, Irene, Margaret and a few others. The following men mandali were with Him: Gustadji, Baidul, Kaka, Vishnu, Dr. Nilkanth (Nilu), Dr. Ghani, Adi Sr., Eruch, and others when they were called. They resided in another bungalow nearby. Baba lived there from March 10 through September 6, 1945. During this period He carried out some of His important mast activities in and around Hyderabad and in southern India. The following description of the peculiarities of masts may give some idea about those He contacted at Hyderabad. 23 Maqdum was an old mast who preffered to put on dresses of many colors. He was fond of keeping several puppies

23

See: William Donkin, The Wayfarers, pp. 248-255

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around certain localities on a pony, with a kitten on his lap. Chaman Ali Shah, another mast, was interested in his pet pigeons. At the time of contact he asked for Baba's umbrella and it was given to him. He changed his voice while muttering to himself, so that the casual listener thought that a group of persons was talking together. Abkari ("Captain"), a mast with a dark complexion, wore dark glasses that made him all the more conspicuous. After Baba's contact he wished to be taken for a drive in Adi's car, and his request was granted by Baba. Shastri Buva, who was once a man of great learning, became a mast by a stroke of good fortune and was in the process of unlearning (involution). Baba liked him and remarked that he was on the sixth plane of consciousness. One mast (Ahmad Ali Baba) usually asked for money from passers-by, while Chunu Mian, if given money, would at once give it away to someone else standing by. Ghulam Hussein was a mixture of jalali and jamali types. He wore good clothes and sometimes observed high etiquette, hence the mandali used to refer to him as "the gentleman mast." Moeinuddin Baba (Nanne Mian) roamed through the streets practically naked. At night he would shut himself in a cage-like hovel, so Baba nicknamed him Pinjara Walla (pinjara means cage). In fact, the real names of most of the masts are not known, and in their search for the Nameless One they never objected to the names by which they were called. Children Cheered Rajah Mastan For the mast work Baba rented a special hall near the railway station of Khairatabad, a suburb of Hyderabad. Some masts were taken there for contact. Nuruddin, a tall and lanky mast, was fond of toddy, and Baba allowed him to visit the toddy shop to refresh himself. One day when Nuruddin was being taken to Khairatabad in a tonga, Baba was by his side, with Baidul and Eruch following them in a rickshaw. On the way Baidul

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spotted another mast named Rajiah Mastan. He wore a dirty loin cloth and a huge turban, and he had a bundle of rags and broken china plates on his back. He walked like a rajah (king) through the streets, to the delight of the school children. He had a hole in his neck of which he was entirely unmindful. As he got into the rickshaw with Baidul, a number of school-bound children shouted merrily at him. Baba enjoyed this situation immensely. Such interesting episodes used to refresh Baba's party in the hazardous work of contacting masts. Moeinuddin, a Great Mast and Glutton I would like to mention the crowning mast contact at Hyderabad. Saiyid Moeinuddin was the head of the masts there, the Chargeman. He was a majzoob-like mast of the sixth plane. He was lame but of a typical jalali type. He loved sweeping the roads, smoking cigarettes and doing full justice to barfi, a kind of Indian sweetmeat. Baba contacted him three times. The final contact expressed His most loving way of responding to the absurd whims of the masts. Baba waited patiently for about three hours before the mast would allow Him to feed him. But once the feeding commenced, it seemed to have no ending. After consuming a good quantity of food, Moeinuddin asked for a lot of minced meat and bread, then for a kettleful of tea. This was followed by consuming his favorite barfi and then smoking his pet brand of cigarettes. After complying with the rest of his whims, Baba was happy to contact the Chargeman in the way He wished for His spiritual work. Baba's All-knowing Ignorance! Now, after giving a general account of Baba's contact with the masts in Hyderabad proper, I wish to describe a few other contacts made in April and May 1945 before He left

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for the meeting at Meherabad. Baba visited Bidar in April and contacted four masts. One named Maulana Abdul Haq wore a number of clothes and a monstrous turban. His appearance resembled a picture in an advertisement for tires, so Baba named him "Dunlop." He was an entertaining mast, but a moderate one. The second contact, Siddiq Shah Majzoob, was a tall, thin, highly advanced mast of the sixth plane, fond of chewing roasted grams (a type of legume). His comic companion was fond of carrying people's luggage, but he would not accept tips. Not far from Hyderabad, at Kandahar, Baba contacted a mast, Fatruh Mian, whose peculiarity was to stand in water for hours and read aloud the Holy Koran. At first he was not ready to meet Baba, but his brother pleaded for the contact. The mast hit his brother hard on the head, laughed loudly and burst out, "I am ready!" Here Baba got the news that there was one Godintoxicated soul named Nivritti Maharaj in a village seven miles away. This was enough to tempt Baba to visit that out-of-theway spot. No car or bus had access to the place, so a bullock cart was hired. It bumped on and on over the uncared-for road. There being innumerable ditches and dry beds of streams, the party jolted with the bumping cart which shook the bones of everyone. On reaching the village it was found that the mast had just left for an unknown destination, so a quick turn-about was made on the same "royal road" in the dead of night! Any mast tour with Baba meant sleepless nights and a host of hardships. What a lila (divine game)! Baba's love for contacting masts was divinely human and full of all-knowing ignorance! Baba's Party Suspected! Nanded, Udgir and Bhongir were places visited by Baba near Hyderabad. An incident at Sangareddipet is worth mentioning. Once again the party had to undergo a racking

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and rattling journey of over twenty miles in a bullock cart, as the place was in the interior of Hyderabad State. The party arrived at Sangareddipet at nightfall. Baidul's appearance resembled that of a Pathan, so the presence of the group aroused suspicion among the people. They intimated this to the police, who wished to take the party into custody. Eruch insisted on seeing the Sub-Inspector, who became thoroughly convinced that they were real gentlemen. By this time it was quite dark but Baba insisted on meeting the mast, Abdulla Saheb, and He did visit him. All had a sleepless night. Baba contacted the mast again before leaving in the morning and felt happy about it. They then began the return journey in the same cart, an aching ride of about six hours. As the party reached Hyderabad Baba looked tired physically, but His eyes were nevertheless beaming with radiance, for the contact with Abdulla had been to His satisfaction. A Meeting at Meherabad On May 1, 1945 all the signatories joined Baba in a day's fast. Baba alone continued the fast for nine days by remaining on plain water only. This fast was followed by the strenuous mast tours described above, and by noon on the twenty-second of May He reached Meherabad to attend the special meeting previously announced. At the commencement of this meeting Baba remarked, "God plays His part in seven stages," and He explained the gist of evolution and the seven stages of involution. 24 From what we have gathered from Baba, it seems that the figure seven has a special spiritual significance. Turning to the political situation in India and abroad, He said: "Outwardly the second world war is over, but the inner war still continues,

24

See: Meher Baba, God Speaks, 2d ed., p. 80 ff.

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rather it is intensified." At the end He stated: "Through natural and unnatural destruction (and explosions) immense suffering awaits the world." Has this not come to pass? During this meeting Babadas, Vibhuti, Dr. Daulat Singh and Manek Mehta reported to Baba about the work they had been doing in spreading His message of love. During such hearings Baba would lighten the seriousness by telling a joke now and then. In reference to one of His workers He commented: "His work is indeed good, but the reporting is so confusing that even God is helpless to understand him!" Another time someone suggested that the necessary booklets about Baba be printed in Delhi. Baba, whose wit was gay as a wind and who had a faculty for a quick twist of words, remarked in Hindi: "Delhi bahot door had," literally meaning, "Delhi is far away," while the actual sense conveyed was that the thing in question was not an immediate problem. At the end of the first day's meeting it was decided to circulate to Baba people the following message: "For keeping Meher Baba undisturbed in His universal work, He would have no contact with His disciples and devotees till the end of December 1945, excluding those staying with Him." On the second day of the meeting, in the course of informal talk Baba remarked: “Those who stay with me perform neither jap nor tap but their spiritual worth is much more than those who spend their lifetime in doing such things. A life of obedience to the Master is of great spiritual value.” After a little pause, He added: "I would not have served my Master as the mandali are serving me." Baba then conveyed in a sentence or two what He felt about each one of the mandali living near Him. Then the question of calling the one-month meeting was

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discussed in detail in Baba's presence. The decisions made were later released to Baba's disciples and devotees through a special circular. After the meeting was over Baba especially delayed His departure in order to attend the wedding of one of His dearest mandali, Eruch. Baba was personally present at the Akbar Press, Ahmednagar, where the wedding took place. After blessing the couple, Baba left Meherabad for Hyderabad to resume His work with the masts. A Mast is God Playing a Child After His return to Jubilee Hills, Hyderabad, Baba decided to visit southern India. He went to Vijayawada, Warangal and Kazipet, now in Andhra Pradesh. Those who usually accompanied Baba on His mast tours were Baidul, Kaka, Gustadji and Eruch. At Kazipeth Baba contacted two masts named Hyder Wali and Wali Hyder. The first was a moderate mast, while the other was a divinely-intoxicated wayfarer. The latter loved toddy best and was indifferent to food. This does not mean that all who drink toddy in excess are masts! At Warangal the following incident which is worth recording took place. Baba usually sent His men to see the masts before He contacted them. In accordance with Baba's instructions, Baidul approached a mast named Brahmachari Mast the celibate. The mast was in a jalali mood and cried out, "Don't put your foot inside my boundary!" Baidul had to yield. Then Baba sent Kaka with a message, "We just want to meet you, that's all." To this the mast replied angrily, "Can't you find any other man on whom He can throw the burden? I neither give anything to anyone nor take anything from anyone." So Kaka, too, had to return unsuccessful. But Baba instructed Kaka to visit the mast

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again and to lecture him on being cooperative. The mast listened to Kaka for some time, went into a rage and blurted out in an imperative tone, "Leave this place at once!" Kaka had to retreat. Baba had told the mandali not to be harsh with the masts, and He never contacted any mast against his will. Most of them were very responsive in sharing the spiritual work, while some vigorously repulsed any overtures. Baba, however, treated all the masts as His dear children. Is not a good mast God playing a child? Exciting Excursion to Khandal In July 1945 the main places visited to contact masts were Gulbarga, Yadgiri, Madras and Raichur. At Gulbarga the mast contacted was Budhi Man, which literally means "an old woman." He looked restless in his activities but had a mild temper. Because of his lovable nature he was much respected by all, and his fancy for traveling by any class in any train was not objected to by the railway authorities. Another mast at Gulbarga, Goher Shah, was contacted in a toddy shop. Baba did not mind visiting any place to meet a good mast. About six miles from Gulbarga lies a village named Khandal. Baba went there to contact Guru Appaswami, a naked mast from Bijapur. Lately he had been seen wearing clothes. He was fond of roasted grams, which he chewed grain by grain. Appaswami was so happy with Baba that he would not allow Him to leave, even after spending a period of two hours in His company. The return journey from Khandal was made in a tonga. The road was muddy and bumpy. It was getting darker and darker and the horse would often stumble on the track, so to avoid any mishap Kaka and Baidul had to walk ahead with lighted torches. This is

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enough to indicate the delights of that exciting excursion! The Jivanmukta of Tumkur, Yadgiri From Gulbarga Baba proceeded to Yadgiri where He contacted the great Ishwar Das Swami, alias Telugu Swami. As Meher Baba has explained in His book God Speaks, the Majzoob-eKamil or Perfect One experiences nirvikalpa samadhi and his gnosis is, "I am God." In his God-merged state he is not aware of Creation at all — for him it does not exist. The Jivanmukta (Azad-e-Mutlak) enjoys sahaj samadhi. He has Godconsciousness with Creation consciousness, but unlike the Sadguru, or Perfect Master, he has no duty to perform towards the Creation. In this sense, Baba once remarked that the Jivanmukta is a "real rajah" who has all-power with unclouded luminous awareness, but he is not duty-bound. According to Baba, Telugu Swami was a Jivanmukta. Telugu Swami lived at Tumkur, a village a few miles from the railway station at Yadgiri. To reach there the party had to wade across a knee-deep river. On the way Baba had an acute pain in His chest and so He had to walk very slowly. Again, in spite of the cold weather, Baba perspired to such an extent that His clothes were drenched and they had to be dried in the sun when they reached Tumkur. Perhaps this was due to some special work in relation to His impending contact with the Jivanmukta. Telugu Swami was a tall, stout person with halfclosed, bright eyes. When Baba went near him, the Jivanmukta appeared exceptionally radiant and "embraced Baba with an amazing fervor that astounded those who witnessed it." 25 Baba, too, felt immensely happy and after a short while, without any exchange

25

William Donkin, The Wayfarers, p. 369.

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of words, left on foot for Yadgiri. Now there was neither pain in the chest nor perspiration, which had vanished as suddenly as they had appeared. A Rare Occasion of Spiritual Working This reminds me of a similar happening at Meherabad during the Meher Ashram days, back in January 1928. One day Abdulla Ruknuddin Ahwazi, a boy from Iran who had recently joined the ashram, had a unique experience. He was sitting on his knees, as is the custom of Muslims, while listening to a lecture on some spiritual subject that was approved by Baba. All of a sudden he screamed aloud and all wondered what had happened to him. The mandali found that Abdulla had fallen down on the ground unconscious. It was January and the days were very cold and windy. This news was conveyed to Baba, who had confined Himself to the crypt, His final resting place. At that time He was wearing His patched black woolen coat which is now treasured at Meherabad. He took off this coat and was seen sweating profusely for a while. He instructed that Abdulla should be removed to the hospital. The boy was deeply unconscious of the gross world and was experiencing a state of bliss. Abdulla, who was once a fanatic Sunni Muslim and who did not even bow down to Baba for days after his arrival at Meherabad, was seeing Baba and His divine glory. While vouchsafing an experience of such a high order, perhaps Baba's delicate frame was so exerted that the physical body perspired profusely. Hence I had a thought, maybe right or wrong, that on certain occasions of His spiritual working the flame within His frame burned so brightly that the flesh-form sweated immensely. Baba's meeting with the Jivanmukta of Tumkur was a similar rare occasion, though of a different kind than the one described

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above. When Baba's spiritual work with Telugu Swami was over He was His lovely radiant self, a picture of good health, on the way back to Yadgiri. Sometimes such external signs were noticed as a result of Baba's intense internal spiritual working. An Instructive Wayward Wading In addition, I have one more point to relate about my own personal visit to Tumkur. It happened some years later. Meher Baba often warned His lovers against visiting masts and saints. After meeting the God-Man in person such special visits were not only unnecessary but could be confusing. If such contacts happened in the course of natural events, Baba had advised us to pay due respect to the personalities but never to get entangled in their affairs. To be frank, in spite of this warning my mind sometimes craved meeting such persons. In this case the mind argued, "Telugu Swami is neither a mast nor a saint. So why can't I visit him? It cannot be a breach of Baba's instruction." As a result of this I visited Yadgiri with one of my elderly friends, Kakasaheb Ghatnekar. It was the rainy season. Someone from Yadgiri suggested a shortcut to Tumkur, the village a few miles away where Telugu Swami lived. The shortcut proved a wayward march and I had to wade through a water-logged paddy. I learned that I should not have interpreted Baba's instruction in the way I did. There and then I decided not to make any more trips of this kind. As I reached Tumkur I saw the great Jivanmukta lying on his bed, nonchalant about being naked in spite of a group of persons around him. His tall, stately stature, sparkling eyes and shining skin made a great impression upon me, but it was far beyond me to understand anything about his spiritual status. I just bowed down to him, and after a while I left with an understanding that to judge the spiritual state

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of a person from external signs was extremely unwise. What business had I to adjudicate the spiritual standing of others? A Mast Contacted in a Bank In the latter part of July Baba visited Madras, where He contacted about nineteen masts. The first one wore a peculiar coat and long, loose trousers. He never cared to fasten the belt and so the trousers would often drop down. This was due to the state of majzoobiyat that he was experiencing. Another mast named Ram Swarup Swami was completely naked. He ate whatever was given to him. Baba fed him near Korrukpettai railway station (a suburb of Madras) and Baba sat with him happily for an hour. Maulvi Saheb Mastan, the chargeman of Madras, was contacted in the part known as Triplicane. A tireless "scribbler" named Nadan Swami was contacted in the fruit market. He begged people only for pieces of chalk, which he stored in abundance. Mohammed Mastan was a tireless "stitcher." He sewed pieces of cloth, tore them up and sewed them together again. Baidul noticed him in the back lane of Anderson Street, and Baba wished to contact him. So Eruch went into an office, which happened to be that of a private bank. He told the banker that his "elder brother" wished to be all alone with Mastan for a short while. He inquired whether he would permit them to use the room for this purpose. The banker agreed without argument and ordered the clerks and the cashier to vacate the room. "Baba contacted Mastan in the bank office, which was strewn with money left lying about by the banker and his employees." 26 Quite unbelievable, but all the more true. Baba alone could create such an atmosphere of confidence!

26

The Wayfarers, p. 294.

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En route to Hyderabad Baba left the train at Raichur. There He washed the feet of a group of poor persons and gave money as prasad to each. He returned to Hyderabad by the end of July 1945. With this visit to the southern part of India, Baba's work with the masts from His headquarters at Hyderabad neared a close. Baba Collects Toffees The villa in Jubilee Hills had a nice swimming pool. It was here that Margaret and Kitty taught diving to the Indian women mandali. Each stay of Baba's at different places had some striking incidents, and Hyderabad was not an exception. Baba's everyday life was, in fact, an expression of His divine lila. I wish to narrate two such events, obviously simple yet intrinsically profound. Rano Gayley had been staying with Meher Baba in India since 1937. Once in Hyderabad she had gone out on work with Dr. Donkin. While returning to Jubilee Hills, Dr. Donkin casually gave Rano some sweets (toffees) and also gave some to the men mandali living in the other bungalow. Rano incidentally asked for some more toffees for Margaret Craske, who shared a room with her in the villa. With toffees in one hand, Rano was in the room about to give them to Margaret when Baba appeared at the door and casually asked Rano what she held in her hand. Like a guilty schoolgirl, Rano held out her hand to Baba and told Him that Don had given these to her for Margaret. Baba gestured, "Did you not think of giving me the toffees first? Give what you have to me." He put the sweets into His pocket and walked ahead. He also instructed Rano to collect all the toffees that were left with the men mandali by Dr. Donkin. A jealous God! In fact, Baba was fond of distributing toffees and chocolates, not collecting them. Then why this collection? This was the only occasion during the entire stay at

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Hyderabad that Baba visited Rano's room, and quite at an unusual time. In those days there were many restrictions to be observed by the mandali living with Baba. One of them was that the "indwellers" of the villa were not allowed to accept or eat anything given by "outsiders" without Baba's permission. Why Baba had such injunctions we do not know, but one way or the other He always showed that He knew well if anyone failed to abide by His standing instructions. How can one ever hide anything from His omnipresence — His most natural state? Such simple incidents helped Baba people to deepen their faith in Him. In lila, which means a divine sport, there is nothing spectacular, yet it touches the deeper layers of the heart inaccessible to sermons and discourses. And was not Meher Baba the master sportsman? A Joke Reveals Baba's Omnipresence The second anecdote was narrated to me by one of my friends. It is one of the significant events in his life with Baba. It is of a private nature, so I refrain from mentioning his name. This young Hindu Maharashtrian met Baba in 1943. From his childhood he had had a passion for God. In his few minutes' interview with Baba he told Him that the world and worldly achievements held no charm for him and that he craved illumination. He also expressed his preparedness to leave his home and join Baba for any work whatsoever. Baba looked pleased and blessed him. Baba told him to come to Ahmednagar if and when he should receive a letter to that effect. After some months Baba did call him to stay near Him, and later he accompanied the mandali to Hyderabad. Short and well built, he was fond of having regular kinds of exercise every day. Some of the mandali nicknamed him "Hanuman" after the deity of strength and celibacy worshiped

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in the village gymnasiums. He was given the duty of keeping a watch at the gate of the villa in Jubilee Hills. One day when Baba was sitting with the mandali in the villa, all of a sudden He inquired about this young cadet. He was not at the gate, so someone asked Baba about the message to be conveyed to the youth. With a smile that always seemed to fill the heavens, Baba joked, "Nothing special. I wish someone to perform his khatna (circumcision). Have we a sharp teeth (knife) here?" This made the mandali laugh and Baba changed the subject. When the young man returned he was told that Baba had inquired regarding his whereabouts. When he heard Baba's joke about circumcision, which is one of the essential religious ceremonies for any Muslim, he turned uncommonly solemn and silent. It had a specific meaning for him. Baba had asked this young lover to observe celibacy. That morning as he was having a walk, on the way to the villa he saw the young, fair daughter of a wealthy Muslim Nawab riding on horseback. That particular area formed the locale of the wealthy knights and nobles of Hyderabad State. As he looked at the elegant damsel he had a thought, "Would that I had such a partner in life! What if she be a Muslim and I a Hindu. What harm! I can . . ." When in love, the young mind knows no impossibilities. Nevertheless, he controlled himself and made his way to the villa. It seemed that about this time Baba had made the above joke. It made him feel deep down in his heart the omnipresence of Meher Baba. To live with Baba was to go through the constant marvel of being ever exposed to His divine presence.

7 Pasarani to Angarishi Pahad, 1945

The Passing Away of Narayan Maharaj

MEHER Baba's work with the masts of Hyderabad and southern India for the year 1945 was over in August. By the first week of September the six-month lease of the villa in Jubilee Hills at Hyderabad was to expire so Baba wished to change His headquarters. The area indicated by Him was WaiMahabaleshwar (District of Satara). Vishnu was deputized for house hunting. He visited many vacant bungalows, some small, some big — each had its specialties and defects. The main condition laid down by Baba was that the residence had to be in a secluded spot, neither too far from nor too close to the city. After a good search, Baba approved of the "great gate palace" of a Nawab at Pasarani. This was about two miles away from Wai, located on the Poona-Mahabaleshwar road. This was Baba's residence for about three months. With the mandali, He stayed there from September 8 through December 15, 1945. During Baba's stay at Pasarani a circular was sent to His dear ones, and Baba gave the following information about the passing away of Narayan Maharaj: “The timely recent physical death of Narayan Maharaj (the last of my five Sadgurus connected with my work) and my going away to some special far-off place in India, away from the men and women mandali, during October, November and December 1945 are the leading signs of fulfilling

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all that has been promised to the signatories.” This tour to faroff places, however, lasted for fifty-two days. Before giving any information about the momentous and memorable tour to a secluded virgin area, I feel it worthwhile and rather imperative to give a short account of the life of Sadguru Narayan Maharaj. Meher Baba once stated, "What I am, what I was and what I will be as the Ancient One is always due to the five Perfect Masters of the Age. Sai Baba, Upasni Maharaj, Babajan, Tajuddin Baba and Narayan Maharaj — these are the five Perfect Masters of this Age for me." 27 Each cycle consists of eleven ages. The Avatar's Advent is in the eleventh age of a cycle (yuga). Narayan Maharaj, whom Baba referred to last in the above, was coincidentally the last to drop the physical body — on September 3, 1945 at Bangalore (Mysore State). 28 Narayan Becomes God-Realized Narayan Maharaj was born in June 1885 to a Brahmin family in the district of Karwar, Mysore State. In his infancy he lost his parents, Bhimrao and Laxmidevi, so he had to live with his maternal uncle at Nargund. At an early age, he left the house on some pretext and his whereabouts remained unknown to his relatives for about seven years. During this period he visited Arvi, District of Poona, where he met his "spiritual mother." Narayan told her that he was her son, and she intuitively felt the truth of these words. She performed his "thread ceremony." During his boyhood, adherence to rigorous spiritual practices and the power of performing a good many miracles were the two

27

Charles Purdom and Malcolm Schloss, “Three Incredible Weeks with Meher Baba,” The Awakener, vol. 2, no. 3, 1955, p. 75. 28

The name of this site has been changed to Karnatak.

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outstanding traits of Narayan's life. Nevertheless these miracles, like the pranks of an innocent child, were never harmful. Narayan was the devotee of Shri Dattatraya. Once he felt impelled to visit Gangapur, a place about 250 miles away from Poona. It is a great center of pilgrimage for the devotees of Shri Dattatraya. There he coincidentally met a stranger, an old man with an exquisitely radiant face. Inwardly Narayan accepted him as his master, as he would accept sunlight or rain. The master initiated him into Divinity. Later he asked Narayan to bring bhiksha — food received at the doors of householders after chanting the name of God. When Narayan returned, to his great surprise he found that the master, whose eyes seemed wide with compassion for the whole human race, had deserted him. He was so impressed with the love of his master that he resolved neither to eat nor drink until he met him again. For three days Narayan sat under a tree, waiting and waiting, wholeheartedly calling his guru. It is said that on the third night Narayan had a distinct vision in which the heavenly stranger expressed his perfect happiness at Narayan's devotion, accepted the bhiksha, bade him eat the rest as guru-prasad, and blessed him. As he obeyed the command of his master, he felt that the stranger could be none else but Lord Dattatraya himself. This final touch brought a matchless mutation of the finite with the Infinite in Narayan's life. Lord Dattatraya is regarded by the Hindus as the one ever-present Sadguru who guides earnest devotees by appearing before them in different forms and bestows even God-realization on the deserving ones. This reminds me of Baba's explanation of such an entity known as Khwaja Kisser in Sufi terminology. Henceforth Narayan's previous life of devotion, where the duality of the Deity and the devotee existed, was over. He became One with God. Baba once explained, "When

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the aspirant (rahrav) enters the seventh plane he takes duality into Unity. When he comes down again he brings Unity into duality." In Narayan's case it was ordained that he had to lead the life of God, as God, and be one of the five-in-one personalities to play the unique role of placing the "veil" with which the Avataric consciousness descends in human form. While clarifying this divine descent, Meher Baba stated the following: In the Avataric periods, the five Masters always put this veil upon the infinite consciousness of the Avatar, because if he were to be brought without such a veil into the world of forms, the existing balance between reality and illusion would be profoundly disturbed. However, when the five Masters think that the moment is ripe, they remove this veil which they have placed on the Avataric consciousness. From that moment the Avatar consciously starts his role as the Avatar. The incarnation of the Avatar does not take place unless it is precipitated by the five Perfect Masters of the cycle. 29 A Sadguru Plays a Double Role When a Perfect Master assumes his office he generally selects a place where he resides most of his life — Sai Baba chose Shirdi; Upasni Maharaj, Sakori; Babajan, Poona; and Tajuddin Baba, Nagpur. Narayan Maharaj decided to settle at Kedgaon, which is about thirty-four miles from Poona. There he built a fine temple to Shri Dattatraya, a deity with three heads in one, representing Brahma, Vishnu and Mahesh. People began to revere and hail Narayan as Sadguru Narayan Maharaj and he commenced guiding them in their

29

Meher Baba, Beams from Meher Baba on the Spiritual Panorama, p.30.

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devotion to God. Aspirants began to stay near him and a small colony sprang up in that barren land. It thrived and flourished as years passed by. Cleanliness and quietude were the marked features of this colony, known as Kedgaon-Bet. Bet literally means an island — and this place is surrounded by a rivulet. To me it seems that Narayan Maharaj played a perfect double role of Perfect Master and perfect devotee at one and the same time. Hundreds of religious functions were arranged at Kedgaon and meticulously performed, quite in contrast with the activities around Hazrat Babajan and Tajuddin Baba. People worshipped Narayan as Maharaj; Man-God (Sadguru). With divine authority he would accept the homage of the devotees, his own selves; another time he would be seen invoking and worshipping the Lord like an ardent devotee. Here was the Sadguru demonstrating the roles of Lord and servant through divinity in action. Sadgurus are concerned only with awakening the hearts of the people and are entirely unconcerned with the outer forms of the activities that are carried out. To them conventional ceremonies or unconventional programs are just the same; they are ever beyond both. In one of His discourses Meher Baba has made this point clear: In the performance of his universal work the Man-God has infinite adaptability. He is not attached to any one method of helping others; he does not follow rules or precedents, but is a law unto himself. He can rise to any occasion and play the role which is necessary under the circumstances without being bound by it ... To show the way to Divinity, the Man-God may often play the role of a devotee ... even after realization, in order that others may know the way. He is not bound to any particular

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Owing to the atmosphere of ceremonial worship, some regarded Narayan Maharaj as an orthodox person. But it was he who first discerned the spiritual potentiality of Upasni Maharaj and directed him to Sai Baba, who was extremely unorthodox and unconventional in his relationship with his devotees. How true are Meher Baba's words that Sadgurus are One in consciousness and differ only in functions. Life as One Whole Narayan Maharaj was a slim, delicate figure. Outwardly he seemed to lead a princely life, but there was an air of utter detachment about him in anything and everything he did. There was a routine of programs to be followed at Kedgaon. To begin with, Narayan Maharaj himself would get up as early as 4:00 A.M. He would sit for some hours in an underground room all alone, immersed in his work. Meher Baba, too, used to get up fairly early. In the early days, at Manzil-e-Meem, He had enjoined His disciples to get up before dawn and meditate regularly. He also explained to the mandali the special significance of the early hours. In the course of a talk He once remarked, "It was between 4:00 and 5:00 A.M. that Babajan made me realize the infinite bliss of Selfrealization, and it was the same time when Upasni Maharaj brought me down to normal human consciousness of the gross world." In passing I may add here that Meher Baba was born around 5:00 A.M., so for Baba people this particular period shall ever hold an unfading fragrance.

30

Meher Baba, Discourses, 3:38, 39

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In the morning hours, after taking Shri Dattatraya's darshan, Narayan Maharaj would see his devotees. He had quite a large correspondence to which he personally attended. His words of blessing had worked wonders, but to relate them would be a different story altogether. After this he would have his lunch, which consisted of buttermilk and half-ground boiled jowar, quite in contrast with the costly clothes he wore. At noon he would retire from all the activities of the ashram for an hour or two. In the evenings he would attend the bhajan programs. On Thursdays, when the procession of Shri Dattatraya was taken round the temple, Narayan Maharaj would join in singing bhajans. He had an exquisitely sweet voice, they said. On some occasions he would join the devotees in indoor games. At times he would explain the spiritual facts apparently based on the games played. He often brought home to his devotees that playing games, shouldering family responsibilities and devoting oneself to the daily sadhana were not only interrelated but that they formed part and parcel of life as one indivisible whole. In summer, he followed a regular practice of offering with his own hands a delicious cold drink called panhe, prepared from boiled mangoes, to his devotees. As one reads about the lives of Meher Baba's Masters, one is tempted to ask whether Baba derived His love for games and practice of distributing sharbat to His lovers from Narayan Maharaj, as His love for qavvali from Hazrat Babajan. Baba had once conveyed, "The five Masters have brought me down. Naturally, therefore, the qualities of all the five are in me." The All-Consuming Fire of Sacrifice A number of miracles are attributed to Narayan Maharaj. Some revere him for his demonstration of divine powers,

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while a few criticize him for the use of powers. Narayan Maharaj never attached any importance either to miracles or to the comments of the people. Use of siddhis binds a sadhak to illusion, but through the Sadguru it helps the unbinding of karma of the persons concerned. In the hands of a sadhak, siddhis suppress Divinity, but in the hands of Masters they express Divinity. In one of His messages Meher Baba stated: "Miracles are justified ... when they are performed for the purpose of drawing humanity ... towards the final goal of realizing God; otherwise they are definitely an interference with the natural evolutionary process ... Miracles, in the last analysis, are illusory ... There can be no special point in producing some petty imitation illusions in the mighty infinite illusion already created by God." 31 Like Sai Baba, Narayan Maharaj had drawn many people towards spirituality through the numberless miracles that "happened" about him, for which his divine presence was a passive agent. Narayan Maharaj always instructed his devotees not to pay any heed to the supernatural events around him; he insisted, through simple talks to them, on the importance of Nam Smaran - wholehearted repetition of the name of God. He was not used to giving long sermons or spiritual explanations, but in the words he spoke there was an unearthly flavor which appealed deeply to the hearts of his devotees. He advised people to lead a spiritual life, an honest life based on what little understanding they had, and "the necessary guidance will definitely follow," he assured. After coming in contact with Meher Baba, out of inquisitiveness I once wrote to Narayan Maharaj and received a

31

Meher Baba, Meher Baba on the Fiery Free Life and Seven Other Messages (Ahmednagar, India: Adi K. Irani, 1952), p.13.

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prompt reply. He asked me to remain happy in the remembrance of the Lord. Perhaps this was his cardinal message to all who came into his contact. In August 1945 Narayan Maharaj left Kedgaon for Bangalore, where special arrangements were made for the grand performance of most of the religious ceremonies mentioned in Hindu scriptures, all at one and the same time, but at different places on the same premises. It was an all-inclusive yajna — a sacrifice. The programs continued for three weeks, during which hundreds of people from all parts of India participated in various ways. Thousands of people were fed and received dakshina at the hands of Narayan Maharaj. As soon as this grand function was over in all respects, Narayan Maharaj most peacefully dropped his physical body on September 3, 1945, as the culminating act of offering himself on the fire of sacrifice. Was it an emblematic indication that the life of a Sadguru is the all-consuming fire of sacrifice? Search for a Secluded Spot There was a brief break in Baba's mast tours, and within a few days the mandali felt settled at Pasarani. Vishnu was busy with his daily visits to Wai for marketing and other necessities. Dr. Nilu was active in looking after the health of all. In His own way, Baba had kept everyone engaged in one work or the other. For His universal work, He was planning for a tour to far-off places and for finding a secluded spot to use in connection with a special type of work in seclusion. Prior to this tour He wished to visit Meherabad. He left Wai on September 18 and stayed for some days at Meherabad. He made some visits to Pimpalgaon to look at the reconstruction work on the rest house (Meherazad). On the twenty-third He was entertained with a singing

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program wherein Adi Sr. and Sidu sang selected ghazals. It was good relaxation for Baba. In the last week of September He returned to Wai. Just after His arrival at Pasarani Baba sent a telegram to Eruch at Poona, instructing him to see Kaka Baria at Bombay. Accordingly, Eruch met Kaka and received a typed copy of instructions. Baba had asked him to visit Darjeeling in West Bengal and find a perfect, virgin spot in the Himalayas for Baba's seclusion work. On the way to Calcutta, Eruch stopped at Raipur, where Jal D. Kerawala was working as the Divisional Commissioner. Jal had just returned from Sinhawa, situated in a mountainous part, and was enthralled by the majestic wilderness and grandeur of that place. It struck Eruch that this particular part, yet untrodden by man, might appeal to Baba for His work. A telegram was sent to Pasarani informing Baba of the dense forest area and the possibility of acquiring an interior virgin hilltop for Baba's work. Baba approved this proposal and sent a reply telegram to that effect to Jal Kerawala. Thus, instead of a place in the Himalayas, a small hilltop in the mountainous region of Madhya Pradesh (Central India) was selected for Baba's work. After making the necessary inquiries Eruch returned to Pasarani, as there was no need for him to proceed to Darjeeling. "Wax-like" Body of Bansi Baba On October 2, 1945 Baba left Wai for Raipur in a motor car with Kaka, Baidul, Gustadji and Pendu, and with Eruch driving. Baba thus commenced His tour to far-off places, and He was away from Pasarani for a period of fifty-two days. The first three weeks were devoted to contacting masts in Bengal and Orissa. From Raipur Baba went to Calcutta, where He did His work with the poor. Pendu and Eruch

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were to select 1,001 lower middle-class people and assemble them at a central place to receive Baba's touch and prasad. Baidul was to find the masts wandering in different suburbs of Calcutta. Kaka and Gustadji used to accompany Baba and attend to His personal needs. On October 11, in a dharmashala at Kalighat, Calcutta, the 1,001 persons desired by Baba were brought together. Printed tickets had been issued to them in advance, to avoid confusion. The crowd was divided into two groups — men and women. Baba washed the feet of each person and gave him some money as dakshina, unseen by anyone. He had His own reason for this. He had ordered the mandali to observe a complete fast until this program was over. They were not allowed even to drink water. In Calcutta Baba heard of an adept pilgrim named Bansi Baba. According to Meher Baba, an adept pilgrim is one who is on the fifth plane, between the fifth and the sixth, or on the sixth plane of consciousness. The village of Bansi is to the north of Calcutta, a bit into the interior region. On October 14 Baba and His party proceeded to Bansi via Midnapore, Vishnupur and Bankura. From Midnapore and Bankura, Baba sent telegrams to Jal Kerawala about the construction work at the "secluded spot." It seemed that all the time Baba was occupied with His impending work in deeper seclusion. Bansi Baba was living a few miles away from Bansi. This adept pilgrim was believed to be a double centenarian. Age had reduced his body to skin and bones but had not affected his spirit, so the spiritual splendor of the place was overpowering. 32 Baba was happy to contact this soul, in a dimly lit room where Bansi Baba was reclining on a throne-like seat. He was wearing a brown turban, a short dhoti and

32

See: William Donkin, The Wayfarers, p. 204.

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costly sandals. With eyes that shone like the morning light and a fair, unwrinkled skin, he looked like a polished statue. Baba later gestured that the body of the pilgrim resembled a model of wax. Because of the peace that permeated the room Baba remarked that the trouble to reach that out-of-the-way place, heavy going through flooded rice fields, was amply justified. Validity of Illusion Challenged! The party now made an about-turn to Orissa on the east coast of India. Baba visited Balasore, Bhadrakh, Cuttack and Bilaspur to contact masts. Baba got wet to the skin by unexpected showers of rain while contacting a mast at Bhadrakh, though in fact His love had drenched the soul of the mast with His radiating presence. At Cuttack, a key city of Orissa, nine mast contacts were made — one worth mentioning was a sixth plane jalali mast named Mohammed Baba. He wore dirty clothes and would not allow anyone to remove his treasure-bundles of filthy rags piled on the shelves. He had been sitting in a tea shop for over two decades. It was difficult to contact him in his happy mood, but Baba's tender love made this possible on the third attempt. In contrast to this, Pagla Baba, a mast of a high type, raised his innocent eyes and welcomed Baba at first sight. After paying his respects to Baba he offered Him sweetmeats, too. But do outward responses of the masts necessarily indicate their relationship with Baba on the inner planes of consciousness? Whether they respond well or not, it was just the game of Divinity, played through the Avataric presence of Meher Baba. Again, one may ask how it is that the masts trespass against the laws of nature known to us? Perhaps to relieve the rigidity of the law of Illusion, Providence itself expresses, through the lives of the masts, these vagaries which challenge the validity of Illusion

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and reflect the transcendental beauty of eternal creativity. The Arrangements on Angarishi Pahad The most significant of Baba's secluded activities was to commence soon on a hilltop a hundred miles from Raipur, near a village named Ratwa in Madhya Pradesh (Central India). This area was formerly known as Tapowan, for in ancient days four illustrious sages named Shringi, Mnchakund, Kumang and Angiras had undergone severe penance in this area in their search for God. The hill connected with Angiras, known as Angarishi Pahad, was selected for Baba's work. The necessary orders to the Forest Range Officer at Sitamandi were issued by the District Forest Officer, with instructions to make the essential repairs to small bridges and mountain roads. This helped Jal Kerawala to attend to the needs of the party expected to stay on the hilltop. In that dense forest infested with wild animals, a special hut was built on the top of this pahad for Baba. A small natural cave from which the enchanting beauty of nature could be seen to the heart's content was by the side of the hut. There was also another cave with a different approach. When seated in it one felt cut off entirely from the rest of the world. In addition to the main hut, two more huts were constructed. One was for the mandali living with Baba and the other for the mast who was to be brought from Ahmednagar. To ward off wild animals the campfires were kept burning night and day, but the real protection from them, and also from snakes, was Baba's divine name. Baba wished to contact 101 masts before going to this secluded spot. The desired number of masts was not contacted, so to complete the work, for the "identical cosmic results," Baba decided to bring Ali Shah, a mast from Ahmednagar. He wished to

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work with him before He began His seclusion in earnest. By the time Baba reached Raipur, all the arrangements had been implemented in accordance with His instructions sent through telegrams. A Severe Seclusion Period On October 31, 1945, Baba and His companions — Kaka, Baidul, Pendu, Adi Sr., Gustadji, Eruch, Jal Kerawala and Ali Shah, the fifth plane mast — reached the top of Angarishi Pahad. Baba was happy to find His hut so ingeniously built on the top of a rock by the side of the two caves. He worked here daily for some hours with Ali Shah until November 4 and then sent him back to Ahmednagar with Eruch. On November 5 the seclusion commenced in earnest. Baba was in the hut all alone from 7:00 A.M. until late in the evening, immersed in His spiritual activity, which He pronounced to be very severe and serious. Adi Sr., Gustadji and Kaka kept watch outside the hut, in turns. The next day, the sixth, Jal Kerawala managed to bring fifty-one poor persons to Baba on this pahad. Baba washed their feet and gave them some money as prasad, as was His usual procedure. On the seventh, after having a cup of tea in the morning, Baba closed Himself alone in the hut for the whole day. The eighth was perhaps the severest "working day." Returning to normal body-consciousness was extremely strenuous. Adi wrote, "Were it not for the perfect mastery of the Spirit, His (Baba's) body would have fallen into bits." On one of these days, as described in The Wayfarers: Baba emerged, after having sat for many hours in complete seclusion, his face more drawn and weary than Adi ever remembered having seen it, and said that a gigantic disaster would overwhelm the world that would wipe out

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three-quarters of mankind. Adi was deeply stirred, not only by the anguish on Baba's face, but also because he spontaneously dictated these words immediately on emerging from his seclusion, as if the work done during that seclusion had been specifically related to the world ..." 33 Here I wish to bring to the notice of my readers that Baba later explained that some of His remarks were made in "His own language" and not ours. So the literal meaning that we are tempted to derive from such remarks might be misleading. More about this when we come to that particular circular regarding clarification of "His own language." November 12 was the final day of seclusion. Two nights previously it had started raining. In the words of Adi: "This (rain) added to the discomforts of camp life. The six campfires were put out and Baidul, who kept a watch at night, suffered from severe cold. Beds turned wet, snakes popped out, and the roaring of the tigers that was silenced only during rainy nights was adversely compensated by the swarms of monkeys the next morning." What a sojourn with the Saviour! Baba, however, was pleased with the work done in seclusion. On the evening of the thirteenth the party began the return journey to Raipur. On the way the cars got stuck and had to be pulled out by buffaloes. At midnight one of the cars stalled in the middle of the forest road. What a plight! By the evening of November 14 the party reached Raipur. After such an arduous journey Baba did not agree to resting at Raipur. Practically, He knew no "rest" until His body was laid in its final resting place at Meherabad. Jal Kerawala, who had arranged everything so well on the top of the hill in the dense forest, could have provided anything and everything to make Baba's stay comfortable at Raipur.

33

The Wayfarers, p. 81.

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But Baba seemed to be in some incredible hurry, at least outwardly, and decided to leave for Pasarani (Wai) that same night. Baba's Return to Pasarani On the way to Nagpur by train Baba stopped at Jhansi, where He preferred to pass the night on the railway platform. The irregularities of the mast tour thus continued. At Mathura Baba contacted Oriababa, a good mast. Then He extended His trip to Bina and Sagar. At Sagar Baba and the mandali were reminded of a remarkable mast whom Baba had nicknamed "MagarMast" — a crocodile-skinned mast. He had been contacted five years before when Baba had a mast ashram at Jabalpur. Because of utter negligence of hygienic rules, the skin of that mast became so scaly that it resembled that of a crocodile. Out of His love for masts, Baba brought him to Jabalpur. Ample application of oil for some days made his body shine brightly. Mother knows that the baby is sure to soil his body in his playful pranks, yet how lovingly she washes the baby clean! Baba, the Divine Mother, took utmost care of the masts, His dear ones, whenever they were brought to Him. He knew that it was, in a way, only a temporary relief to the body, but love responds perfectly to every need and Baba was Divine Love personified. Reaching Lalitpur, the party left the luggage in the cloakroom and visited Tikamgarh by bus. An old mast on the other side of a century old was spotted. This contact made Baba very happy. On the return journey the bus failed, the party got stranded, and they reached Lalitpur by midnight. Baba was in His best of moods, for whenever He met a real God-intoxicated soul He felt highly delighted — but those accompanying Him looked fatigued and tired. From Lalitpur Baba went directly to Wai, which He reached by

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November 24, 1945. Thus the year's journey by trains and buses, over 9,000 miles to contact about 200 masts, was finished. The mandali living at Pasarani felt exceedingly happy to have Baba in their midst after such a long time. One-Month Meeting Postponed Sine Die Baba did not wish to continue His stay at Pasarani. In the first week of December He was at Meherabad, and after a short meeting with the mandali a circular was issued on December 4, 1945. Through it Baba conveyed the following information to all His devotees in general, and to the signatories in particular: 1) During my stay at Hyderabad I told the mandali that I shall die spiritually in November 1945. (During this period Baba was in deep seclusion.) 2) At Angarishi Pahad I suffered so much that it almost threatened my physical existence. 3) I have decided to culminate the momentum of my working at my original place, Meherabad. 4) From 1 January 1946 I am going to retire for an indefinite period in the crypt under the dome on the (Meherabad) Hill for spiritual relaxation. Hence the oft-postponed one-month meeting of the signatories is hereby finally postponed sine die. 5) I may, however, call this meeting at any time. The signatories will be informed about it ten days in advance. They should be ready to join the rally, unreservedly, at any cost or under any circumstances. Owing to the above decisions, all the men and women mandali left Pasarani by December 15, 1945 and arrived at Meherabad for a stay with Baba, but with no definite plans for the year 1946. To live with Meher Baba one had to try

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one's best to live in the present. In life with Baba one had to be ready for any change, at any moment, for in the life of the GodMan every moment has a marvelous beginning and ending in Divinity, free and complete.

8 A Few Months of Spiritual Relaxation, 1946

A Mystery Year! "1946, a mystery year!" remarked one of the women mandali as I asked her for some information about this year, and this comment had a sound reason. From January 1, 1946, Baba was to retire from His external activities for an indefinite period. It was a sort of spiritual relaxation. With Baba the time factor was always unpredictable. Perhaps it was difficult for the Timeless One to fit His activities into time, so the duration of this relaxation could be a day or a decade — none knew! There were no whispers about mast tours or reconsideration of the meeting of the signatories. What next? Such an atmosphere of uncertainty prevailed, more or less, throughout the year, even among most of those who stayed with Baba. During the latter part of this year, Baba moved to a place of seclusion near Dehra Dun. All correspondence received at Ahmednagar from the East and West was sent to B. D. (Papa) Jessawala (Eruch's father), who redirected it to Baba's address. This address was not disclosed to his disciples and devotees, so knowing about Baba's activities was out of the question. The form of God has great significance indeed, but through the periods of seclusion Baba stressed the greater significance of His formless presence. Since I

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was a new acquaintance to Baba people, the only news I received was that Baba was immensely busy and darshan was not possible. I tried to make good use of this time by reading and rereading the elucidations and expositions given by Meher Baba on various topics of a spiritual nature. In addition to this, just the words "God" or "Truth" scattered here and there were enough to tempt me to read a number of books. "What Is Philosophy?" Reading is a risky game of absorbing interest — sometimes clarifying, sometimes confusing. Mere reading, with nose against the pages, leads one astray. Perhaps it is like moving vigorously through a dense fog from anywhere to nowhere. But if the drive is from an urgency of conscience, it is a different matter. Then it becomes a sport and one is not ashamed to admit one's failures. I failed to be an average, much less a good, sportsman. The arena of philosophy is very slippery. Certain words have such a dubious meaning that understanding becomes extremely difficult, while through the charm of some set phrases philosophy entails a peril to take away truth! In this sense one has to guard against the conclusions at which one has arrived, for the ever-creative nature of Reality can never be touched through words. That is why when one learned professor asked Baba, "What is philosophy?" there was a smile on Baba's face for a moment, and with a twinkle of gay mischief in His eyes, He answered, "A simple thing made difficult!" How true! Truth is strangely obvious and yet mysteriously imperceptible. Yet I must confess that reading books on philosophy and the lives of Masters, mostly in my mother tongue, Marathi, had helped me a great deal. Nevertheless, I found myself in a state of conflict, not so much

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about Baba but about His words. Words meant more to me than His silence! A Reply from Adi Sr. Determined to change my way of life, I made many experiments with my "self" but the results were far from satisfactory. I became a bit cynical, though Baba never wanted anyone to strangle his love of life. I withdrew from the world of entertainment, which did not appeal to me very much, and would not join my friends and colleagues on picnics or visits to the movies. I asked them to leave me alone, and they did. Of course some poked fun at my misty and mysterious views, but that did not disturb me in the least. With all my lack of tact, I felt that mine was not a wrong track. The more I tried to experiment with life, the more aware I became of my weaknesses. I felt confused. It was difficult to clarify my position to myself. I wished to break away from many of my selfish responses but couldn't. I was not well acquainted with Adi Sr., Meher Baba's secretary; however, I took the liberty of writing a long letter to him portraying my state of mind. Part of his reply is given below: ... Problems are always multiplied and magnified by the mind when a sincere soul tries to transcend the mayavic weaknesses. Facing these problems is not a weakness. Inferiority complex, lack of concentration, waves of egoistic failings, lack of confidence in spiritual attainment and in spiritual poise, in following a particular line of action in life, is all the play of Maya; and it is bound to come up in its intensity when one tries to overcome it. ... According to Baba's teachings, the more a person is

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infested with thoughts and promptings of weaknesses, the better an opportunity he gets to spend his past sanskaras. Impressions could be spent, without future accumulation in their trend, only if the thoughts of weaknesses are not deliberately indulged in or put into action. So far as the body is kept pure from bad motives put into action, man is saved . . . . Leave the rest to Baba — His grace, His benign benediction and His blessings. You do not know how it works. You do not know how it transforms you from inside out. . . . With blessings of Baba ever on you. I am very grateful to Adi Sr. for sending me such timely replies and also for helping me in many other ways to come into closer contact with Meher Baba. "Tell That Fool It Is My Will" Confusion has to cease voluntarily. This requires grace, or call it what you may. Mere words on a verbal level do not quiet or slow down the mind. One in confusion gets steeped in it unless he gives up all effort of his own and lets God flood his being. The following anecdote, which Adi Sr. told me later, appealed to me very much. One of Baba's closer ones was very earnest in trying to get over his weaknesses. In spite of his sincere efforts he failed to act according to his expectations. It was like the forgetful professor who, while drowning in a swimming pool, failed to remember that he could swim! When pulled out by his pupils standing nearby, he lectured on the importance of swimming! Unlike the professor, this Baba lover was really keen to live what he believed to be true, but he became very disappointed and exasperated. In the end he requested Adi Sr. to ask Baba the reason for such repeated failings.

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Adi related the question to Baba. Because of His intimate relationship with this person, Baba remarked, "Tell that fool it is my will." This answer is as baffling as it is potent with spiritual significance. Does it not point out the limits of one's efforts and the necessity for deeper, unmotivated surrender to the Master? Getting the opposite answer expected from the Master may shock one at first, but as it is quietly absorbed, without selfresistance, there is an awakening which enlightens the way of the seeker. Baba's Words Cheer and Heal During this year I continued writing letters to Baba directly, but without any mention of this phase of confusion. My short letters would end by conveying my pranams at His holy feet and a request for darshan if He was pleased enough to grant it. Baba was in semiseclusion and the letters were read to Him. He was gracious enough to direct the replies, which conveyed that He knew well the state of my mind. The following two extracts from letters received through Adi Sr. brought messages to me from Baba that filled my heart with courage and comforted me to a greater extent. Adi wrote: "Baba is happy and says that He appreciates your love and longing. He is with you, and you will feel it more and more in your thoughts and acts. He sends you His profound love and blessings." In the other letter he wrote: "Baba says He has His Nazar always on you, so you should not worry about anything. Just remember Him always at heart and do your daily duties, leaving the rest to Him who is allknowing and all-pervading. He sends His love blessings to you." Baba's messages or replies, conveyed through His gestures, sent forth miraculous vibrations, I think. Received

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through letters, they acted as a balm that healed deep wounds of the mind and heart. The process was sometimes gradual, sometimes surprisingly quick, but it never missed the mark, for love never fails. Every time I received a letter from Baba it filled me with joy, and sometimes I felt like dancing around like a madman. "Could You Not Find a Hindu Master?" I would like to conclude my narration of this phase of discomposure by relating an amusing incident which I still remember well. In my attempt to get out of this web of indiscrimination, I thought it might help me to talk to the elderly and religious-minded persons of my locale. I also wished to tell them something about Baba. It was the first time that I spoke openly to a group about Baba's divinity. After my first contact with Baba, the books by and about Him were carried at the bottom of my bag, for I feared that someone might argue with me or criticize me for following a Parsi! The group I had invited corroborated my assumption, but thank God this did not affect me adversely. On the other hand, the meeting helped me realize that such persons are generally dogmatic and keep all mental doors closed against any genuine inquiry. They are, of their own making, the prisoners of their thoughts and experiences. The meeting had its climax at the end when I expressed a desire to perform Baba's arti. One of my friends, a lawyer, got very annoyed at this suggestion. He got up from his seat and a look of distress crossed his face as he said, "I can't stay here when the arti of Meher Baba, a non-Hindu, is being sung." He also added, "Could you not find any better person from the scores of Hindu saints as your master?" He would not have objected to my consulting Dr. K., a famous Parsi doctor in Poona, for troubles of the heart,

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but he had serious objection to my following Meher Baba, the Enlightened One, born to a Parsi family at Poona, for the awakening of the heart! The man was my guest, so I did not argue but pleaded with him to sit outside the room for a few minutes till the arti was over. This was accepted, and later I persuaded him to partake of the refreshments. Good Heavens! He did not object on either legal or spiritual grounds! While leaving, however, he advised me to reconsider my choice of masters. He did not know that my going to Meher Baba was "choiceless." Mind builds high walls of prejudices that imprison man, but heart does not recognize such artificial barriers created by human folly, and Baba's presence had touched my heart. Contact with the Master Every phase in life brings in its wake typical experiences of pain and pleasure that help us to understand it deeply and thoroughly, and there are innumerable phases. Baba in His infinite patience is not in a hurry to speed up the journey, though one finds His helping hand lovingly stretched out here and there. Now and then His grace opens a window to the beyond, and that divine breeze is always heartening. As one comes in contact with the Master, life is quickened. Sometimes one feels inspired and secure, at others dejected and nervous. As far as I remember, Kabir, a Perfect Master of the fifteenth century, wrote that one's coming in contact with the GodMan can be likened to the application of soap to clothes dipped in water. Wholehearted remembrance of the God-Man is like washing the clothes. Naturally the dirt comes out, and one wonders if the clothes could have been so dirty! Kabir has also warned aspirants not to be afraid of such discomforting and disturbing phases in life. Meher

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Baba, also, has remarked, "As you come in my contact (personal or impersonal) the good and bad buried deep within you come out in flashes." It was only with the inner help of Baba that I could face in myself desires which I had not known I possessed. Whenever the flashes of "good" and "bad" made their appearance, it was not smooth sailing. It was delving deep below the surface as life raced overhead, around and within me. But is there any depth where Baba's grace cannot reach and help? Mast Work at Meherabad According to a circular issued to His devotees, Meher Baba's spiritual relaxation commenced on January 1, 1946, but after just four days He wished to begin His work with the masts, though moderately. On January 5 Ali Shah, who was ever available at Ahmednagar and who had previously shared Baba's manifold spiritual burdens, was brought to Meherabad. Baba worked with him from nine in the morning until midday for seven days. Ali Shah was a perfect type of jamali mast. His simplicity resembled that of a child. Sitting quietly in a room, he loved to smoke and smoke, day in and day out. He would smoke cigarettes down to the very end and so his fingers had big scars from burns, but he did not mind that. He had never refused to come to Baba for work. The only drawback he had, remarked Baba, was that Ali Shah had a sleepy and sluggish temperament. In other respects he was a jewel among the masts. After Ali Shah was sent back to Ahmednagar, three masts were brought to Meherabad from Bhaindar, Kurla and Mahim, suburbs of Bombay. Baba kept each of them at Meherabad for four days. Bhaindar is on the seacoast, and the mast from there lived near the salt pans. Immersed in his masti, once he did not even leave his hut when it was

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inundated with flood waters. Upon seeing this, people built a new hut on higher ground and the mast agreed to live there. The mast brought from Kurla had a habit of moving his fingers unceasingly and shaking his head continuously, a peculiar restlessness. The one from Mahim was lame and exceptionally fat. "All these three masts were moderate," remarked Baba, and hence the work done was not a strain on Him. He worked with each in His own way and they were sent back to their respective towns with care and comfort. Perhaps Baba was not in a mood to contact jalali masts of a high order during this period of relaxation, but this was only a lull before a stormy program of mast contacts in the latter part of the year. Meher Baba's Birthday Message By the beginning of February the repairs to the rest house near Pimpalgaon were nearly completed. To avail themselves of that quiet atmosphere Baba and the mandali left Meherabad for a stay at Meherazad. Baba stayed in the rest house from February 3 through April 15, 1946. Visitors were not permitted and the phase of spiritual relaxation continued. In the early years Baba's birthday was celebrated according to the Zoroastrian calendar, and this year it was on February 15. Baba lovers from Bombay, Poona and Ahmednagar celebrated the day with joy and also with the expectation of having Baba's darshan soon. Baba did not permit anyone from the outstations to see Him at Meherazad; however, He released a special message for this occasion: Your love, your devotion, your steadfastness amidst storms of oppositions, self-created or real, is commendable. Your allegiance to the cause of Truth, for which alone I stand, is unique.

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Every year that passes brings fulfillment to the tremendous task of the spiritual uplift of the world, which I work up dynamically through humanity in their intense suffering, joy and vigor, because I am the One in all. Amongst all my previous birthdays, the present one represents the end of a year full of great upheavals outstretching from rigorous spiritual activity performed during my fast, travels, hardships, seclusions and contact of the poor suffering people and spiritually advanced masts. Suffering comes and goes, joy comes and goes, pleasure comes and goes — they will demand your utmost patience, courage, poise, and above all, your love and obedience to me. Whoever stands for me stands for the Truth, the eternal light that is forever illumining the hearts of you all. Through darkness to light, through suffering to happiness, through chaos to harmony will be the end of the journey. All sufferings have an end. Spiritual happiness has no end. It is perennial. “Giving over your goodness, your strength and your weakness in entire submission to me, you will share my treasure of happiness. My love and blessings to you all.” Work with the Poor in the Relaxation Period It being winter, the climate at Meherazad was cool and bracing. The fields nearby were not under much cultivation then. Only a man here or a woman there would be seen passing by, so all around the atmosphere was quiet and peaceful. Meherazad is encircled by low hills and so it has a glorious sunrise and a beautiful sunset. Baba would take a stroll, mostly in the mornings, along the slopes of Tembi Hill. He was fond of watching for pebbles of varied colors and shapes. As they walked with Baba, the women mandali used to collect these pebbles, and Baba looked as delighted as an innocent child and showed great interest in some of

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them. Sometimes Baba's pockets would even bulge with this "treasure." Within a few weeks there was a heap of shining little stones lying near the rest house. Later this treasured collection was placed in the foundation of Baba's house — the most adequate use, indeed. In the month of March there was no special work with masts, but Baba contacted about 4,000 poor people on March 16 and 17 at Jamgaon, Kolegaon and Mirajgaon, all in the district of Ahmednagar. Baba took His seat in a specially prepared room, secluded from the gathering. As the poor people entered this room in a queue, Baba personally contacted each individual with love, compassion flooding His luminous eyes. He gave each person sixteen pounds of groundnuts wrapped up in two yards of white cloth. In addition, they were blessed with the look of sympathy that He gave to each. It filled their hearts with cheer. Some were lame and it was not easy for them to walk the distance, and they did not know that this pilgrimage was worth all the pains. There were some blind ones, too. They who were denied the sight of the blue sky stretching to the horizon, the moon, the stars and the lovely rose, felt unawares the tender touch of the Rose of humanity, the Avatar, as they were led to Baba. As they came out, the joy on their blank faces was clearly visible. About the lame, the lepers, the blind and the beggars living in dire poverty, Baba once remarked, "India is inextricably mingled with the noblest and the saddest to be seen on earth." Aside from the distribution of groundnuts to the poor, there were practically no external activities at Meherazad. Sometimes it appeared to some of the resident mandali that Baba would continue this relaxation period indefinitely, for days or even for months. But one of the mandali, Papa Jessawala, was sent by Baba to Dehra Dun in northern India, to find a suitable place for His stay and from which He could contact the masts in Sind (now in Pakistan), Punjab

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and Uttar Pradesh — areas spiritually rich, with a number of masts of a high order. Most of the mandali had no idea of this proposed change of residence nor were they concerned with it. As one lived with Baba, uncalled-for inquisitiveness dwindled by itself and one felt happy just to live and obey Baba. What better state could one aspire to than this, when one had the unique opportunity of living with the God-Man? By the end of March, Baba received the news of the passing away of a dear soul, the mother of Elizabeth Patterson. Baba cabled His dear Elizabeth, "Your mother has come to the divine Universal Mother." It is a fact that all the relatives of Baba people indirectly establish a contact with Baba and are benefited spiritually. So compassionate is the divine Universal Mother, Baba!

9 Niranjanpur, the Place of Seclusion, 1946

A Signal for a New Phase MARCH 1946 passed off quietly at Meherazad. In the first week of April, Baba received a letter from Jal D. Kerawala, Deputy Commissioner at Raipur. He wrote that the hut on the Angarishi Pahad, where Baba did His intense spiritual work the previous winter, had been completely burned in a forest fire. Baba smiled meaningfully as this was read to Him, as if the last stage of the work in hand was entirely over and it was a signal for a new phase of spiritual activity. By this time Baba had also received news from Papa Jessawala about the bungalow leased for His stay in seclusion in the north of India, over a thousand miles from Ahmednagar. Meher Baba decided to leave Meherazad for intensified external activities in connection with His mast work in Punjab, Sind and Uttar Pradesh. The six months from mid-April to midOctober 1946 was a period of constant travel by rail, bus or any other vehicle at hand, to contact souls who were divinely mad in their search for eternal values. Masts are God-intoxicated souls, and during this period Baba seemed to be mast-intoxicated! He did not rest well or eat well, but He moved on and on ceaselessly in different directions to find these wayfarers, to serve them and to feed them spiritually.

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While explaining the importance of mast work Meher Baba once stated: “When a mast gets walled-in by his own self-sufficiency and desirelessness, only the Master can draw him out of the isolation of his choice, by awakening within him an expansive love that breaks through all limitations, and prepares him for shouldering the important responsibility of rendering true service to others who are in need of spiritual help. “Because of his being stationed on the inner planes, which are free from the limitations and handicaps of the gross world, a mast can be, and often is, in contact with a far greater number of souls than is possible for an ordinary person ... A mast can therefore be a more effective agent for spiritual work than the most able persons of the gross world ... “... In a thousand ways, the Master makes an irresistible appeal to the inmost being of masts, and awakens in them the undying spring of creative action.” 34 In the light of these statements one can in a way sense the magnanimity of Baba's earnestness in contacting scores of masts in Sind, Punjab and Uttar Pradesh, described hereunder. The Passing Away of Countess Tolstoy Just before Baba's departure for the place of seclusion, He had news from the United States about the passing away of Countess Nadine Tolstoy. She was one of Baba's dearest disciples. After a protracted illness, she died in Roosevelt Hospital in New York on April 14, 1946. Baba cabled to Princess Norina Matchabelli: "Tell Elizabeth [Patterson]

34

William Donkin, The Wayfarers, pp. 10-11.

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Nadine now lives in me, with me and for me more than ever." Adele Wolkin, a nurse, had been caring for Nadine in the hospital. In a letter to beloved Baba, Adele wrote: "Tomorrow (April 17) Nadine will be cremated and her ashes sent to you in India, her true home. Finally her torture has been dissolved in you ... Many times it gave me great joy to serve her. And, as Elizabeth said, Nadine rendered greater service to me by bringing me closer to you." So radiating was Nadine's love for beloved Baba, even in her serious illness. As for me, since hearing about Baba in 1943 and reading about Him, I felt deeply impressed by the articles of Countess Tolstoy. They expressed her intense devotion to God in human form, the Avatar, which I had not expected of a person brought up in western culture. Would that I had met her! As time has rolled on I have realized that such distinctions as "East" and "West" do not exist between Baba people in expressing their love for the God-Man. Articles by Nadine Tolstoy such as "The Happiness of Suffering," "Meher Baba and My Spiritual Path," and "Who Is That Man?" were published in the Meher Baba Journal. As one reads these commentaries on the divine life of the God-Man, they reveal the depth of her understanding and her unshakable faith in Meher Baba as the Avatar. At the end of the articles, explaining why she followed Meher Baba, Nadine very aptly quoted the following short message from Meher Baba that served as a beacon in her life with Him: "Serve Him who serves the whole Universe; obey Him who commands the whole creation; love Him who is love Itself. Follow Him in every walk of Life." 35 Fortunate was Nadine to love, serve and follow Meher Baba "more than ever," even after dropping the body.

35

Countess Nadine Tolstoy, “Meher Baba and My Spiritulal Path,” Meher Baba Journal, October 1941, p. 685

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Countess Nadine Tolstoy met Baba during His first visit to America in 1931. A Russian, she attended the University of Petrograd, studying psychology, logic and philosophy. Afterwards she continued her studies at Lausanne University in Switzerland and also studied piano, later entering the Moscow Conservatory. She had mystical inclinations. She had not met Count Leo Tolstoy, the world-famous Russian writer, and she was astonished that she saw him in dreams three times though he was at that time dead. In the third dream a man resembling Leo appeared to her. He was in a big boat that was approaching the shore as if to take her along. She later met Count Ilya, Leo's eldest son, at a friend's house, and the significance of the dream became evident when she realized he was the man in the boat. They left Russia in 1917 to live permanently in the United States, where they were married. Count Ilya, also, met Meher Baba in New York. About this meeting he remarked to Nadine, "It is the first time in my life that I meet a man who has Divine Love." 36 Before his death he experienced a greater spiritual transformation. In her article appearing in the Meher Baba Journal in July 1941, Nadine expressed how sorry she felt that Count Leo Tolstoy had not had the unique opportunity of being helped by a living Perfect Master. Meher Baba Revealed as Krishna Because of deep insight and subtle sensitivity, Countess Tolstoy had some unique experiences of Meher Baba's divinity during her first two contacts with Him in the West.

36

Countess Nadine Tolstoy, “Those Who Follow the Master,” Meher Baba Journal, May 1940, p. 435.

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In her series of articles, "Meher Baba and My Spiritual Path," she gave a graphic account of her first meeting with Baba: A letter came from a friend of mine, Mr. Schloss, who had an occult bookshop in New York, asking me to come and meet a Perfect Master who had just come for the first time to America [November 1931] and was in Harmon in New York ... The Perfect Master! Immediately I was there at the appointed time ... My intuition was unquestioning and sure ... I dragged my broken wings though my feet had swiftly lifted me up the steps into his upper room. I remember chanting, "Om." I entered the room. Deep in the rear, stretched on the couch was that mysterious, long expected Being, the Divine Enigma — the True One! Simple, light, thin, small, sparkling and youthful, so unpretentious but strangely mysterious and clear. So different from certain scenic appearances of ascetics . . . He reminded me of something — of somebody I knew far off, but could not catch the vision. I felt as if he were challenging my inner memory, and his whole posture and atmosphere was asking, "Can't you remember? Don't you remember me in the past?" One of the first things he spelled out on the board (as he was silent for years): "It is long since you are waiting for me. I will help you" — beamed at last the saving promise! . .. Immediate recognition of my soul created a feeling of absolute confidence. Comforted, I already knew that he is the True One . . . He was like the shining sun, that we do not question. He simply and naturally entered into my life and into my hidden being. Exalted feeling of happiness, uplift and security lifted "my wings." I was so happy and so unhappy at the same time. For, as I was then, it was not given me to enter the closest sanctuary

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About Meher Baba's second visit to America, in May 1932, Countess Nadine wrote: Meher Baba returned to New York. This time it was the greatest feast of my heart ... Unforgettable will ever remain the divine experience of seeing and contacting him again. I came in the early morning, hoping to appear at any time of his calling. I had to wait long hours; but they seemed to me a granted blessing for I could sit in stillness seeking deeper communion with him, attuning my whole being for the sacred moment ... It is very difficult to speak of one's most sacred moments of life. And it is still more difficult to express the deep impression of Baba, as I saw and felt him this time. I saw Christ before me, as he was seated on the couch in the expression of all his figure and his divinely lit up face, in his eyes, beaming love, that no words can describe as they radiate the flame of his mystical power! ... The climax of my life, for now I was conscious what his guidance meant to me. His Christ-like luminous and healing power brought me to his feet; on my knees, I sobbed in tears of repentance, joy and gratitude ... As I was all in tears, blood rushed from my nose, which he instantaneously stopped. He was more a Christ and a God-Man than a human, so etheric and luminous as he patted me, comforting and giving peace ... As the Master gave me the sign to leave, I immediately stood up and in profound respect to his divinity and in order to prolong the precious moments so short and so

37

Countess Nadine Tolstoy, “Meher Baba and My Spiritual Path,” Meher Baba Journal, July 1941, pp. 507-509.

NIRANJANPUR, THE PLACE OF SECLUSION 145 eternal, I began to leave backwards, looking in his eyes which were flaming love and light, reaching the deepest recesses of my being ... He smiled, revealing himself as Christ. As I was going out, all of a sudden I stopped and with a great force of inner recognition, spontaneously, unaware to my own intent, I declared as loud as I could: "Jesus Christ!" with all the solemnity of those great words. Something within me recognized in this dear shape of Meher Baba the incarnation of Jesus Christ of Nazareth. So, the unbelievable became a revealed fact . . . 38 Aren't these experiences exceptionally sublime? Formerly, as I used to read or hear about such revelations, my immediate reaction would be to crave them. But later, with Baba's grace, I realized that nothing could be more wrong than this. Those who deserve and are prepared receive such glimpses of divine grace unasked. Just to desire them vehemently is a sickness of mind and an insult to God. Life is a mysterious sport of the "Lawless Infinite." The attempt to narrow it down to suit one's own thoughts and theories would be folly. Yet life is too strange to accommodate just any theory or philosophy. Baffling indeed is the mighty beauty of this game! It is all-inclusive, and more, too. Perhaps such an attitude could be a healthy opening for appreciating the sublimity of such exalted revelations, and Countess Nadine Tolstoy was a noble soul with profound understanding who gracefully participated in the lila of Meher Baba. Meher Baba Reached Niranjanpur On April 16, 1946 Baba left Ahmednagar to go to the place of seclusion in Uttar Pradesh. This particular place was not known to Baba people. Only after Baba dropped the body

38

Meher Baba Journal, July 1941, pp. 510-511

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did I learn that it was Niranjanpur, a small village near Dehra Dun, where a small bungalow with a fairly good garden was hired for Baba's stay. The women mandali who lived in Niranjanpur with Baba were Mehera, Mani, Meheru, Naja, Kitty, Rano and a few others. It was about this time that Margaret Craske and Irene Billo were permitted by Baba to leave India for America and Switzerland, respectively. They had had the good fortune to live with Baba for over seven years. The men mandali who accompanied Baba were Vishnu, Dr. Nilu, Kaka, Baidul, Jal (Baba's brother) and Eruch. The first two looked after the requirements and comforts of the women mandali at Niranjanpur. The latter four accompanied Baba on His mast tours. Soon Jal was replaced by Adi Sr. By the end of September 1946, Pendu, also, was called by Baba for the concluding part of His strenuous mast work. Baba wished to remain absolutely undisturbed during this period of six months. Those moving with Him were spellbound by His love for masts and the extraordinary responses given by the masts in recognition of Baba's divinity. As Baba instructed, in the beginning of May 1946 Adi Sr. issued the following note to Baba people in India: "As Baba is traveling for His work and is not likely to be stationed at one place, do not correspond with Him till further notice." In spite of this outward restriction, calling on Him inwardly for help was not disallowed. Perhaps such restrictions were occasions to invoke Baba's guidance, ever so close within one's heart. In May, Adi Sr. joined Baba at Niranjanpur. In spite of Adi's note, whatever mail from India that was received at Ahmednagar, and also the letters and cables which arrived from the West, was sent to Papa Jessawala at Poona. He redirected all correspondence in a single bundle to Baba's residence at Niranjanpur. Thus, every precaution was taken to keep Baba's activities a

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guarded secret from all His disciples and devotees in the East and in the West. Baba Grinds Food Grain On April 20, 1946, Baba commenced his momentous work with the masts. Baidul, Eruch, Kaka and Jal accompanied Him. By the end of April He had visited Hardwar, Rishikesh and Panipat. The first two places abound with sadhus and seekers, and Baba visited them several times. At Panipat He contacted ten masts. There was a naked mast near the shrine of Bu Ali Shah Qalandar. He was blind and Baba was observing silence — a peculiar situation! Yet to ensure the privacy of His work Baba had a curtain raised at the time of contact. Perhaps with the light of His presence Baba had lighted the entire being of that blind mast. Physical blindness is not a drawback in spiritual advancement. An old mast named Harihar Baba lived in Benares. In January 1939 during Baba's stay there He sent Kaka and Princess Norina to deliver a special message to this mast. In reply, he very affectionately uttered the word "Meher" three times. He was completely blind and yet he was the head of the masts at Benares — in Baba's words, the chargeman. At Panipat two masts aged ten and twenty were of the madar-zad type, meaning born as masts. The party then proceeded to Ludhiana in Punjab. Here an adept pilgrim had an ashram, and after arti he was contacted all alone in his room by Baba. To meet Dandi Swami, Baba and the mandali had to remove chappals, shoes, belts, wallets — anything of leather that was about their persons. At Amritsar, which is famous for the Golden Temple of Sikhs, Baba met a mast from the Khoja community. In the eyes of this mast, gold was just a metal. To him "the reed was as the oak." It made no difference to him whether he

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was lying in a gutter or whether his body was anointed with the attar (perfume) called hina. Near Phillaur, at Bhatia, lived an old initiate pilgrim named Amir Ali Shah. He always sat outside the tomb which he had built for his own interment. Pointing to the tomb, he would often repeat the words that meant: "Do good; be good in your short sojourn in this transitory world. Death is inevitable. It is the end of all things." At Sangatpura, a village near Phagwara, Baba contacted Nekishah Baba and gave him food-grain (wheat) and sugar. The mast asked Baba to grind it on the grinding wheel and then mix it with water. Baba often complied with the whims of the masts, so on that day, with the help of Baidul, Baba did this job quite lovingly. Perhaps He had to repeat this gesture of service after a period of about twenty-two years, for He did grind the foodgrain in the early years of His stay at Meherabad. Baba added sugar to the paste and fed Nekishah. In the end the mast offered Baba a part of it, which He accepted. In the other village nearby, Khorrampura, a very high mast named Khudai Baba offered Meher Baba a chair and a cup of tea. In short, Baba's mast work commenced with a warm, welcome response from the masts. The Youngest Mastani and a God-mad Hakeem Baba reached Lahore on May 7. This was the only place that could compete with Hyderabad, Andhra, in the number of its masts. All of them, as many as fifty, were contacted by Baba, mainly between the years 1943 through 1946. This time about twelve were contacted. Some masts with a lust for wandering in their veins were rag collectors, too. Baba Hyat Mast was contacted under a tree in a public garden — it had been his seat for over two decades. Jaffar Shah had a passion for flying kites, so at every contact Baba

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would present him with some fine ones. This made the mast quite happy, but Baba was even happier, for then His work could be accomplished satisfactorily. Baba contacted a young mastani, perhaps the youngest Godintoxicated woman met during Baba's mast tours in India. Baba remarked that in spite of her youth and the locality, where she lived all alone, she was pure at heart and was a good mastani, too. Moti Baba, another mast, had many bundles beside him containing almost any nonsense to be found on earth — that was his treasure. He was an adept pilgrim and was much revered by the people of the town, especially the prostitutes. About two miles from Sialkot, Baba contacted Kaka Mastan Shah, who had the habit of piling up chappatis in addition to collecting bundles of rags and bits of paper. Sometimes he was majzoob-like and sometimes salik-like. In his majzoobiyat, which is a state of overpowering passive awareness of God's presence, Kaka Mastan Shah did not pay any heed to the regular activities and cleanliness of the body. Another mast named Kaka Saiyid Mastan was spotted in a village called Saidanwali. Many people visited him to pay homage, so a dharmashala was built to house the visitors. After visiting Jammu and Wazirabad, Baba reached Saharanpur to contact a few masts. Among them was Behra Sufi, a God-mad one who used to prescribe Unani medicines as a hakeem (doctor). And people believed in his diagnoses! An old mast with very long hair lived in a small tent pitched right in the street, but people did not object to this. If given food, he ate a little and threw away the rest. Baba remarked that he was a mast of the sixth plane. From Saharanpur, via Lucknow, Kanpur, Deoband and Chhachhrauli, the party returned to Niranjanpur. After His return to this place of seclusion Baba did not go out on extensive tours for some weeks. He visited only nearby places for His mast work.

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Baba paid a special visit to Batala to contact Lahori Baba on May 29, 1946. This mast was almost naked and lived in a sweeper colony (a slum). He once had been a first-class officer, a commissioner, but because of certain revelations vouchsafed to him, he later preferred to be an humble servant of God. In the beginning he evaded Baba's contact but "was eventually run to earth at an octroi. There he sat with Baba for a few minutes, and then burst out crying and walked away." 39 On Baba's second visit to Batala the chase went on for about ten miles, but at the end Baba did contact him in a field and felt immensely pleased about it. This was indeed a wonderful pursuit by the Master to overtake a mast! Among the masts contacted in the bungalow at Niranjanpur there was an old man not known in that area. The incident was remarkable, for while two of the mandali were returning to the bungalow in a tonga, this old man followed them in an appealing way. This made the mandali accommodate him in the same tonga, and as they neared the gate of the bungalow where Baba resided the mast remarked, " 'Gulistan men agaye,'... meaning ... 'We have come to Paradise.' " 40 The place where the God-Man stays is no less than the real Paradise. As Baba came out of the room, the old man approached Him and began to gaze lovingly at His face. They exchanged smiling glances. Looking at Baba, the mast felt completely happy and his happiness seemed genuine and unforced. With tears of joy welling up in his eyes, he turned to those standing nearby and said aloud, "Look at this man's face and forehead, they shine as if the sun were there; can't you recognize who he is?" 41

39

The Wayfarers, p.207. Ibid., p.354. 41 Ibid., p.354 40

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Baba took him by the hand to the gardener's hut and remained with him for about fifteen minutes, and the mandali heard the mast give some hearty, jolly laughs. As they came out and made their way to the bungalow, the old man picked up a bell that was used for calling persons from the other wing. He began to ring it rhythmically and danced in a circle around Baba to express his deep reverence and joy. After spending some time inside the bungalow, Baba again sat with the old man for half an hour. The mast was persuaded, but with difficulty, to accept ten rupees as Baba's prasad when he departed. Strangely enough, he asked one of Baba's men to jot down His address for him, but he never turned up again. Baba did not inquire of him a second time, and the mandali had not asked him his name. Perhaps that first and last contact with the God-Man was sufficient for the mast to be insured guidance on the spiritual path. With Baba, this was quite possible. Whatever it was, Baba looked very pleased and remarked that the old mast was a rare mixture of jamali and mahabubi types and was on the fifth plane. Chacha Was Laughing All the Time Baba did not go out of Dehra Dun during June except when He visited the lovely valley of Kulu to reach Baragran. There He contacted a yogi. At the very first sight, this advanced pilgrim gave Baba an incredible, affectionate look and the two sat quietly for a contact of half an hour in a hut on the bank of the Beas River. In July, Baba visited Ajmer, accompanied by Kaka and Eruch. This spiritually important place is situated by the Arawali Hills in Rajasthan and is famous for the shrine of Khwaja Moeinuddin Chishti. Chacha, the seventh plane Majzoob-e-Kamil, was residing there in a tiny hovel of a room. Chacha means "uncle" in Urdu, but it seems that he derived this name from the constant repetition of "cha, cha" ("tea,

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tea"), for he was extremely fond of tea. His real name was Nur Ali Shah Pathan. He was first contacted in 1939, and people said that Chacha had his first bath in about thirty years at Baba's hands. It is not known whether he was bathed again later, so perhaps this was his first and last bath after attaining the state of a Perfect Majzoob. Being drowned in Infinite Bliss, he was oblivious of hygienic needs. Knowing full well Chacha's fondness for tea, Baba, the Perfect Master and Servant, approached this great Majzoob "with a cup and saucer in one hand, and a kettle full of hot tea in the other." 42 But this time Chacha played a trick! He refused to have tea and instead insisted on having mutton and bread. It was given to him. Baba sat alone with Chacha for an hour and a half while Eruch and Kaka, who were standing outside the room, heard Chacha "laughing all the time." Baba alone knew what transpired in this meeting, but as He came out of the room He looked exceptionally radiant. With this visit to Ajmer, the first part of Baba's work with the masts commencing from the place of seclusion was over. But this was only a prelude to the strenuous tours that lay ahead, beginning the last week of July 1946.

42

The Wayfarers, p. 89.

10 Mast Tours of North India, 1946

Mast Contact, a Mutual Help BESIDES being a "mystery year," 1946 was through and through a "mast year." From January to December 1946, Baba seemed absorbed in mast work alone. There were no darshan or sahavas programs, not even a meeting with the mandali. His only instruction to those near Him was to collect information about God-intoxicated souls so this year's account could not be anything but a chain of mast contacts, whether in a remote village or a crowded town. Outwardly the procedure of contacting a mast was mostly the same, but inwardly it had various significant results. Some years earlier, in January 1939, Baba had visited Benares. During His stay in the city, He gave a coin to one of the pilgrims and later remarked that through the medium of that contact He had raised the consciousness of that pilgrim from the first to the second plane. This does not mean that every time Baba gave money as prasad the person was raised to a plane higher. It was quite possible that by giving a coin He just gave a slight push, or might even have snatched away some powers of the mast which were impediments in the spiritual Path. This much was sure, that whenever Baba contacted the masts it meant help, a mutual help. Once Baba remarked that the masts helped Him in His spiritual work as He helped them in their spiritual unfoldment.

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This particular phase of mast work is not very well known in the spiritual history of either the East or the West. Only the Avatar, the God-Man, undertakes this work — to awaken the heart of humanity and to quicken spiritual vibrations. The following remarks of Meher Baba will help us understand His relationships with masts and saints: "Nothing makes me so happy as the sight of these real heroes — the masts. They are very useful media for me to work through on higher planes." During Baba's visit to Spain in 1933, standing in the Cathedral of St. Teresa in the city of Avila, Baba spelled on His board: "The saints are like the nerves of my body; they work for me and I guide their lives." The journeys that commenced from Niranjanpur in July and August 1946 and spread over the states of Sind (now in Pakistan), Punjab and Uttar Pradesh were occasions for Baba to render such help on a large scale. Talli Sain of Verka In the last week of July 1946 Baba stayed for some days on the fourth floor of a small hotel in Hardwar. Many times the mandali had to go up and down, scraping their sides against the walls on the narrow staircase. In heavy rains, Baba visited Rishikesh and contacted many holy men. Two of the mandali were sent to gather information about the Mela, the fair for which sadhus gather on the banks of the Ganges. Baba wished to contact Nanga Baba, who was in the Paramhansa state, but his residence or whereabouts could not be found. Because of dangerous breaches on the road Baba had to abandon the plan of visiting Uttar Kashi, situated at a higher elevation in the Himalayas. After contacting some sadhus at Hardwar, He decided to visit Punjab again. At Amritsar Baba stayed for about a week in the travelers' bungalow. From this place a period of continual travels

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began that had to its credit some most exhausting excursions. At Verka, a village near Amritsar, Baba contacted a wali of the fifth plane named Talli Sain. It was quite a sight to see him walking on the village roads. He would put a slipper on one foot and keep the other bare. In one hand he would hold a tree branch and in the other the Holy Koran, covered with rags. Irrespective of this eccentric behavior he was much respected by all the villagers. What a joke — this soul, who regarded the riches of the world as trash, was pestered by gamblers for some hints in laying their bets! He would advise them to lead a chaste life. If they continued to tease him for "figures and futures," he would threaten them with a stick and push them into a tonga bound for Amritsar. At the first contact, Baba offered Talli Sain some plums but the wali returned them. This was perhaps a sign that the contact was not to Baba's satisfaction. Baba contacted him four times in all. The night prior to the last contact it rained heavily, and as Baba arrived He found the wali happily sitting in a small pool. Soon the attendant came and cleared away the water. Baba found Talli Sain in a good mood and remained alone with him for half an hour. As they emerged from the hut, both looked very pleased and the wali led Baba to His seat in a tonga. Baba remarked that His work with Talli Sain was accomplished to His satisfaction. "Don't You Know Who He Is?" Another day Baba visited Bulandshahar. He had been given information about an advanced pilgrim living there who was a married man and worked in the Survey Office. Eruch found him in his office wearing a torn shirt and an old pair of slacks. He did not see visitors in the office, but by coaxing he was persuaded to treat Baba's visit as an exception.

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Baba visited Saharanpur again, a place rich in the number of its masts. He went to Simla, where the party stayed for three days. Here Baba met a good Muslim mast who was formerly of a high jalali type. This time there was a marked change in his characteristics, for now he demonstrated a jamali temperament. Baba remarked that such a change in the traits of a mast was exceptional. Baba also contacted Aghori Baba at Simla, an impressive figure with fiery eyes who lived on the veranda of a house owned by a Sikh. He had piled it up with innumerable bundles of dirty, frayed pieces of cloth. The Sikh, out of respect for Aghori Baba, did not dare remove that mass of rags, and he even set up a ladder to cross this "charged" veranda which led to one of the rooms of his house. After the contact was made, the mast looked intently at Baba, who was standing in His usual pose with feet planted rather wide apart. Baba, too, with eyes set on the mast, commenced a close and tender observation of his movements and quaint expressions. The mast smiled trustfully, for Divinity in human form was standing in front of him. Aghori Baba remarked to the mandali "Don't you know who He is? One day you will know who He really is!" A Mystical Code-Language of Gestures After returning to Ambala, Baba and His party started on August 8 for Nahan, via Sidhaura. The only regular conveyance was one bus a day, for Nahan is a small state. The journey was through a picturesque valley, but the bus was overcrowded and the mountainous road was strewn with a number of bridgeless rivulets, so on that uncomfortable journey there was very little time to appreciate the beauty of nature. However, that was not expected on a mast tour with Baba. Near Nahan an adept pilgrim was sitting naked in a cemetery situated in an awkward place down in a valley.

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It was raining as Baba climbed down the muddy footpath, but He was not ready to wait until the rain stopped. He looked cheerful and at ease only when the contact with the mast was over, so eager was Baba to meet His dear children, the masts. By afternoon the party had returned to Sidhaura. From this town two remarkable contacts were made. Dinasha was a good mast, and to find him, Baba and the mandali had to search in different directions. He was spotted at last, but the contact was not to Baba's satisfaction. The party returned to their residence by 11:00 P.M., but before resting for the night Baba gave a peculiar order. It was nearly midnight, and He instructed two of the mandali to visit Dinasha at 4:00 A.M. Baba specifically asked them to observe whether the mast would turn his head to the right or to the left, or whether he gazed fixedly at them. Being overtired, the two could not get up before five o'clock in spite of their good intentions. Baba pardoned them and canceled their visit to Dinasha. He did not explain the special meaning contained in the gesture of that mast, but it clearly appeared that every gesture had a definite significance in relation to Baba's work. Perhaps it was a mystical code language that expressed wider communications. Lord Krishna Served as a Guard Another advanced pilgrim whose name was Krishna was contacted near Sidhaura. He was an ex-employee of the NorthWestern Railway and had voluntarily retired from his service as a guard. This early retirement was for a specific reason. He was a great lover of Lord Krishna, and once while enraptured in his meditations he failed to report for duty. The next day he approached his superior to apologize for his laxity. He was told that his regular signature of attendance was on the duty register and the railway servants

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saw him working on the train, as per the roster. The guard was overwhelmed with joy and gratitude to hear that none else but Lord Krishna had served as a guard for him. He fought hard to keep back his tears, but it was futile. The more he tried to check them, the more they rolled down. A little later he controlled his sobs and tears, and with a choked voice he said, "Lord Krishna looked after my worldly duties while I was busy praying to Him." At the same time, he intuitively felt that Lord Krishna revealed to him that if one was wholehearted in one's devotion, the compassionate Lord ever looked after his household and worldly necessities. The natural outcome of this event was that he left his employment then and there, and he also left his house to spend the rest of his life in devotion to Krishna. It was for this singular devotion that Baba liked him very much. After contacting this advanced soul, Baba returned to the rest house at Sidhaura. With only a few hours' rest the party left by the early morning train for Hardwar, which they reached by late evening. Prediction of Jal Tapawasi Baba stayed at Rishikesh for six days from August 12 to 17, 1946. He had long walks with Baidul, Eruch and Adi Sr. in the hot sun and the rains to meet masts. Baba visited most of the ashrams and huts within a radius of twenty miles, because He contacted sadhus and holy men in addition to masts. Every day the holy Ganges had to be crossed. Once a trained elephant offered a timely crossing, otherwise the party would have been forced to stay overnight on the other bank because of the rising waters. The remarkable contact at Rishikesh was Jal Tapaswi. Although he was over seventy, his hair was still black. A sadhu generally wears an ochre-colored robe, but Jal

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Tapaswi had put on a green kafni. Before contacting this adept pilgrim, Baba sent Kaka and Eruch to see him and they told him that they had come from Bombay. He inquired how things were in that city, and they told him of the riots and disturbances then prevailing there. He remarked that it was all inevitable, the result of the working of the Avatar, and that when He will manifest He will not be accepted in the beginning — later, many will accept Him. Jal Tapaswi also added that three-fourths of the world population would be wiped out. Jal Tapaswi literally means "one who practices penance in water." For several years this adept pilgrim sat on the roof of a temple that was standing in a river. When the temple crumbled he continued to sit on the ruins, which were submerged in water. Baba was very happy to meet Jal Tapaswi, and this adept pilgrim felt drenched in His splendor and got thoroughly renewed in the depths of his being. Meher Baba, the Master of the Universe Jal Tapaswi's severe penance and his remarks about the Avatar remind me of another adept pilgrim of Rishikesh named Keshavanandji. His body looked like a statue in bronze. Standing naked except for a loincloth and holding a bamboo staff in his hand, he used to gaze meditatively at the sun most of the day. In April 1934 Baba had asked one of His disciples named Pleader to visit holy places and meet the saints of India. At Rishikesh, Pleader had Keshavanandji's attendant show the mast a picture of Baba. Seeing it, he raised his luminous eyes, which were aflame with the longing for union with the Infinite, and gestured for Pleader to come close. In a soft voice he told Pleader that generally he did not allow anyone to come near him, but because of the divinity of Meher Baba, who is the Master of the Universe and who bears the burden of Creation,

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he had to call Pleader near. In Keshavanandji's lifetime, Baba did not contact him personally. From such events it seems that some adept pilgrims knew Meher Baba's divinity without His physical contact. There was a seeker who had lived on leaves and roots for years in his younger days and had a very emaciated body. After settling in Rishikesh, he locked himself in a room by the riverside and ate only one chapati and a little dal each day. Eruch met him after much difficulty and told him that his (Eruch's) "Father," Baba, wanted to see him. At the time of Baba's contact, the seeker turned a quizzical gaze upon Him and harped on one question: "How many sons have you besides Eruch?" This spoiled the quietness and depth of the spiritual contact. Heavily Garmented Rehmatulla and Naked Bhagwan Nath Baba intended to visit Uttar Kashi, but it was reported that the track was in very bad condition so this visit had to be canceled. (It was delayed until April 1948.) The group's "roving mast trip, without adequate rest and food, proved to be telling upon the health of all," so Baba consented to hire a house between Hardwar and Jwalapur for a temporary stay. The house was disinfected with D.D.T. spray, yet the bugs survived to tease the mandali and deny them even minimum comfort. It was Kaka's duty to cook rice and dal once a day for the mandali. Baba was observing a fast and would sit all alone in seclusion for three hours every day. On August 23, Eruch and Baidul brought a heavily garmented mast named Rehmatulla to Baba. His clothes were hanging loosely over his frame and they looked torn and dirty, for he rarely cared to change them. Yet he looked perpetually happy and his unfading smile was the smile of

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a soul lost in vision of God. He was on the sixth plane of consciousness, and about the state of such a soul Baba once remarked, "He is merged not in God but in 'seeing' God." Knowingly or unknowingly the mast touched Baba's feet, but Baba did not like this gesture of reverence. It seems that such an act adversely affected His spiritual work, so the mast was soon sent back to Saharanpur. The next mast, called Bhagwan Nath Kone Baba, was brought to the bungalow from Pinjaur. He was an avadhoot, an almost naked mast. He was of a very restless disposition and it was difficult to ascertain the expressions in his eyes. It was the occasion of a fair and the trains were overcrowded, but Eruch and Baidul accommodated themselves with the mast in a firstclass compartment in spite of the "rumblings" and comments of the passengers. It was an ordeal to get him to Baba's residence, but Baba was glad to contact Bhagwan and later instructed the mandali to keep a watch over the mast at night, in turns. In the morning when everyone was busy with his respective duties, the mast left the bungalow. He was found again nine miles from Hardwar, and Baba told Adi Sr. to take him to Pinjaur. Adi was well versed in correspondence but not in handling masts, and Bhagwan was so unmanageable that Adi could not escort him to his destination. Baidul, the sardar of masts, was deputed by Baba, and upon returning he remarked that it was one of his most trying journeys. Some masts were more full of pranks than mischievous children. Baba Contacts the Poor On August 27 Baba reached Saharanpur. The next day He visited a public library with a big hall, which was filled with men and women of different castes and creeds. In a private room near the hall Meher Baba contacted fifteen hundred middle-class and poor people, but His identity was not

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disclosed to them. At the time of contact He gave each person some money as prasad. Dr. William Donkin wrote about this occasion: "At such times, Baba does some spiritual work of inner and universal significance, and it is for this reason that private contact with each one is essential. It is, of course, this inner work that is important, for giving of charity to a few hundred souls amongst the millions of India's poor is not of much material significance." 43 In the last week of August Baba sent Adi Sr. to Bangalore and Ahmednagar for some work. He also instructed Baidul to visit Hyderabad (Sind), Sukkur, Lyallpur and a few other places to collect information about masts. For a period of two weeks commencing from August 29, Baba maintained a fortnight of strict seclusion at Niranjanpur. The next two weeks, ending with September 24, was a period of semi-seclusion. A few masts were brought for Baba's contact at His residence. Pendu and Adi Sr. arrived at Niranjanpur by the second week of September, and both of them were sent by Baba to collect more information about the masts in Punjab and to wait at Lahore for Baba's arrival, as He planned to visit Sind. Lal Sain, the Fattest Mast of India On September 29, Baba, Eruch and Baidul joined those who were at Lahore. After a sleepless night and an exhausting train journey by third class the party reached Hyderabad (Sind). During the two days they spent in the city Baba met eight masts of high order. Near the main gate of the Old Fort a mast was seen sitting on a bed, all the time muttering something to himself. It was learned that he had been occupying the same bed for the last fifteen years and

43

William Donkin, The Wayfarers, p. 350.

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had practically not left his seat. The other mast, Zinda Wali, lived inside the Fort and had not come out of it for the past thirty years. He was fond of keeping all kinds of pet animals. Masts are in fact strangers to this world and so their ways appear strange to us. Mama Mast had a fancy for stitching pieces of cloth all the time. The fancy of Pir Shah Saiyed was to dye his hair with hina. Baba Gokulananda, an advanced pilgrim, was a centenarian and the oldest mast contacted at Hyderabad. Then there was Lal Sain Mast, the fattest of all the masts in India. One of the mandali remarked that his tummy could contain a Baby Austin car. Dr. Donkin wrote that Lal Sain was so obese that he slept with his head dropped upon his chest, for he could not lie down, nor did he ever move from his place, for his size prohibited walking. He was the last mast Baba met at Hyderabad, and the contacts made in this great city pleased Baba. He was seen in a delightfully good mood, and from His cheerful face it appeared that the strain of contacting masts seemed to Him more play than work. He perceived the real worth of the souls beneath those ragged and dirty exteriors. A Game of Patience and of "Spiritual Chess" On October 1 Baba visited Sehwan, where He contacted Nadir Ali Shah, an adept pilgrim, a very good mast of the fifth plane. Nadir Ali once stood on one foot in a ditch for two years, a remarkable feat of penance indeed. His comrade in the same city, Nur Ali Shah Pathan, made the mandali perform penance, in a different way. From noon until night the Baba party patiently waited near the mast. It was very hot and there was a scarcity of good drinking water. Nur Ali was a famous figure and was usually surrounded by visitors, and Baba wanted to meet him alone. Baba was not in a mood to leave and come again, so perhaps that was

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a pretext for silent communication with that mast on a higher plane. And cannot silence be a meaningful conversation? Frequently the quick glances that passed between the mast and Baba had in them a deep, intimate understanding. By ten that night Baba was able to personally contact Nur Ali all alone. He left Sehwan by the midnight train for Sukkur, where they arrived the next morning. After a hasty breakfast the party started out to find the masts residing in Sukkur. Adi Sr. wrote about life with Baba on the mast tours: "Baba was observed to have known the process of physical contact (with a mast) effective for His universal work. That is why He contacted masts by going through the most uncomfortable journeys to towns, cities and villages, utterly heedless of sleep, food, rest and baths. No consideration of any of these was made if one good mast was to be contacted." Kazi Saheb of Sukkur was surely a good mast. He had come from Afghanistan. He had a typical laugh and he seemed to enjoy singing programs, which was not a common trait in masts. Qazi Saheb tried to play a game with Baba. But in this game of "spiritual chess" Baba, by sending the mandali to different places, eventually "checkmated" him in a college building. There he agreed to have Baba's contact, which made both of them happy, and thus ended this game of spiritual chess. The same day Baba crossed the Indus in a ferryboat to reach Satbela Island, where He met the fair-faced Swami Hari Ram. Baba Is "Shahenshah," the Emperor Baba's visit to Sukkar (Pakistan) brings to my mind an incident that happened in June 1924 concerning a mastani named Mai Saheb. She was not directly contacted by Baba,

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but like Keshavanandji of Rishikesh, she knew Meher Baba's spiritual authority as the Avatar. The spiritual link with her was indirectly revitalized through one of the mandali, Ramjoo. He has described this episode very well in one of his articles: During the first two years of my "field-service" with Baba ... I happened to be in Sukkur, before it became famous for one of the largest barrage schemes in the world. It is one of the hottest cities in Sind, wherein Hazrat Bachal Shah, a Muslim Master, lived his earthly life and died ... When I went there to pay my respects, the cool and shady spot was tempting enough, in the sweltering heat, to make me lie down for a while under one of the trees in the garden . . . But before I could doze off I had to open wide my eyes for an old woman moving about the grounds who appeared, from a distance, to be an exact double of Hazrat Babajan of Poona. She was about the same height, the same build, with an identical crown of snow-white curly hair ... This ... similarity ... made me mark her very minutely from where I was lying down. All the time she was rapidly going here and there as if extremely busy ... It was not long before I could see that, unlike Hazrat Babajan, she had vacant dreamy eyes, darker complexion, constant restlessness and above all a habit of loudly muttering to herself. . By the time ... the sun had gone down considerably, I preferred to take a stroll by the riverside ... At the end of a bend in the path, I came across the moving and muttering old lady. To my utter amazement I found I was looking down into a pair of most intelligent eyes, fixed in steadfast gaze into my own without a flicker ... She spoke in the challenging tone . . . of a sentry in clear Urdu: "Tera Pir cown hai?" ("Who is thy spiritual guide?") The only spontaneous word I could utter point blank was, "Meher Baba." The moment she heard this, she

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GLIMPSES OF THE GOD-MAN said, "Badshah" ("King"), and then after a momentary pause added, "Shahenshah” ("Emperor"). With these two words, like a flash of lightning she shrank back in her vacant dreamy eyes and resumed moving about muttering incoherently. I followed her deliberately and managed to cross her path twice hoping to hear something more, but she ignored me completely. For the time being the immediate surroundings appeared to have passed out of existence for her. 44

Meher Baba's spiritual work with and through the Godintoxicated souls is indeed a mystery! Masts Are Immune to Diseases Rohri is a place near Sukkur and Baba contacted five masts there. Bhai Chowar Mast lived in the filthiest of surroundings. Such environment did not and does not affect the health of the masts because they are immune to all diseases. While clarifying this point of dirty and filthy surroundings Baba explained: A God-mad has a clean, pure mind. A God-intoxicated has a mind, but no thoughts . . . A God-merged has no mind — he is fully merged in God . . . When the mind does not pay attention to the body, the body, naturally, automatically survives and looks after itself. Now because of a kind of universal working on the gross plane, a sort of automatic attraction takes place, which causes a man who is indifferent to cleanliness to be attracted to place himself in dirty surroundings. He does not purposely choose an unclean place, but tends to gravitate towards it ... For those who are God-mad, God-intoxicated, or God-merged, this dirtiness does not

44

Abdul Kareem Abdulla, “How I Met Them and What They Told Me,” Meher Baba Journal, January 1939, pp. 73-74.

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affect their health, because the mind is not attached to the body. 45 When Baba visited Bhai Chowar, for a moment His eyes were filled with overwhelming concern for the dirty surroundings. Baba spent some time with that filthiest mast in that "Augean Stable," while the mast looked at Him with appreciative glances. People did not dare stand near this mast. They preferred to invite Sant Tukaram, a mast in a majzoob-like state, to their houses and felt blessed. Alla Bakhsh Mast had a childlike disposition; Sant Ram was born a mast. Baba met them all with love in His heart. The last contact in Rohri worth mentioning was Master Nemraji. He was a majzoob-like mast between the sixth and seventh planes. Sometimes his eyes looked visionary. He was so hot-tempered people feared him, yet because of his saintly personality they revered him, too. His face resembled that of Chacha of Ajmer, the Majzoob-e-Kamil. These visits to Sukkur and Rohri completed Baba's work in Sind and the party journeyed towards Punjab State to contact more masts. The life of the God-Man is the creative flame that has set afire many God-intoxicated souls, in various ways, to be the Light unto themselves.

45

The Wayfarers, pp. 33-34.

11 Those Who Bear Witness, 1946

Mast Work, a Vital Phase THE phase of Meher Baba's work with masts, the Godintoxicated souls, needs patient and serious study to appreciate its depth and dimensions. From the late thirties this phase had been an inseparable part of His work. Meher Baba served the masts in many ways. He bathed them, clothed them, fed them, and He did not mind pressing their feet, an humble gesture by the Highest of the High. He sat alone with them to give His spiritual touch. He even cleaned their latrines. This was the visible and external part of His work, but Meher Baba was mainly concerned with their states of consciousness. He gave them a lift, a push, through personal contact. Once someone asked Meher Baba, "'Why, as you are a Master and they are so advanced or saints, need you trouble to contact them in person?' The Master explained: 'They already know me, but it is for my work that it is needed.'" 46 The phase of mast work was in fact an important and vital aspect of Meher Baba's inner spiritual work. It ushered new perspectives into the consciousness of the masts and

46

Elizabeth C. Patterson, “Spiritual Journey with a Modern Guru Baba Journal, June 1939, p.52

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,”

Meher

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quickened enlightenment and spiritual transformation. Baba did this by activating latent tender resources in their hearts. At every Advent of the God-Man this is the pressing need of the time. It seemed that Baba wanted to marshal these "soldiers of God" for the gradual awakening of humanity from slumber. And every time He comes this has been accomplished after a period of physical and mental suffering, both man-made and natural. Once Baba remarked: "I love these Lovers of God [masts]; ... they know nothing of the world; they are so blissfully indifferent even to their bodily needs ... all for their Love of God, when the whole world craves and cries for Maya (lust, greed, etc.) and rushes to each other's throats for its gratification." 47 So mad are the masts in their love for God! About such God-intoxicated souls one saintly person in India stated, "If all greatness is lunacy, these are the apostles of Divine lunacy." By recharging the vital incentives in consciousness, Meher Baba intensified their "madness" for God. Kindling a Spark into a Flame Let us now return to the account of Baba's mast tours. He left Sukkur (Pakistan) on October 3, 1946, accompanied by Baidul, Adi Sr., Pendu and Eruch, and they reached Multan (Punjab) the next day. Baba contacted four good souls. An adept pilgrim named Hazrat Shadruddin Shah Salik had arranged for the daily feeding of the poor in the town. He himself subsisted only on sharbat, a sweet cold drink. Tapaswi Puran Das Mahatma lived on a fruit diet. In the case of seekers and pilgrims, it was noticed that some maintained strict rules about diet. Most of them were vegetarians, but in the case of masts it was

47

F. H. Dadachanji, “Notes From My Diary,” Meher Baba Journal, May 1939, p.55.

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found that they were not particular about the type of food they ate. They remained absorbed in their love for God and generally accepted whatever was given to them. Data Fakir Mast was a good mast who accepted nothing from anyone except his daily food. In contrast to this, Chup Shah, a religious-minded person and seeker, collected money from people for the maintenance of a mosque. On October 5 Baba was at Lyallpur. Prem Chand was a Sikh mast. He lived in a dirty room filled with all sorts of rubbish. As Baba visited this place, His shining eyes swept the entire room with His warm blessings and then He blessed the mast with His personal sanctifying contact. Faqir Chand Mast, another mast, willful in his fancies, rambled about in different localities of the town and Baba had to rove about Lyallpur to find him. Hundreds of people have journeyed hundreds of miles to have a glimpse of Baba, and here He was searching the town to find a mast! An Indian Christian mast was very elusive. He resided in a Christian cemetery in Govindpur. Baba approached him twice, but each time the mast pretended to be fast asleep. The mandali asked the devotees of the mast to request him to at least open his eyes, but he paid no heed. One of them reported that just before Baba's arrival this blessed soul would suddenly lie down to sleep. Finding the mast quite reticent, Baba did not contact him against his will. Baba's contact was a joy for most of the masts, but it also meant the sharing of some additional spiritual responsibilities. During Baba's personal contacts with the masts the deeper levels of consciousness were made to function. It was like kindling a spark into a flame. With some masts the flame became unbearable. After Baba's contact a mast living near Aurangabad cried aloud, "Oh! You have set me aflame. The burning is intense!" It may be that some masts evaded Baba's contact for this reason. This particular mast,

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in his childlike whim, was not willing to share extra spiritual liability and, like a loving mother, Baba catered to his vagary. In the case of Nadir Ali Shah a greater degree of mental reservation was noticed. In March 1941 Baba was staying in Quetta. He sent Baidul and Eruch to meet Nadir Ali and get his consent for Baba's personal contact. The mast lived in a tent which was always full of smoke coming from the dhuni. 48 Several times they both emerged from the tent with smoky tears rolling down their cheeks, but they could only convey a clear "No!" from Nadir Ali to Baba. The mast would often say, in a mood of abstraction and in a symbolic language, "If He visits, my boat would be drowned in that Ocean (Meher Baba's physical presence)." In the end Baba circled round his tent in a motor car, so perhaps a flame glowed inside the smoky tent and in the heart of the mast, too. A Camel Ride to Mitri By the evening of October 5 Baba reached Khushab and stayed for the night in a rest house. In the morning He made a sevenmile journey in a tonga to reach Jalalpur. The tonga jolted on the stony and sandy track and stuck half a dozen times in the mud of unbridged streams. The mast Kasim Ali Baba was quite an old man and was credited with having occult powers. It was not known whether or not he continued to possess them after Baba's contact. Baba once remarked that masts do not misuse their powers, though at times, like children, they make a display of them. As the Avatar contacts a mast, if the situation so demands, such

48

A fire of a few logs of wood, wet or dry, which some masts and pilgrims in India are in the habit of keeping burning by their seats day and night.

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powers automatically merge into His Being, and the "toys" are taken away from the child for his own benefit. The journey to the second village visited, Pail, was equally uncomfortable, about twenty-eight miles in a cramped and crowded bus. A mast named Sain Fazl lived atop a small hill two miles off the road. He was naked but usually kept a blanket on his person. He had renounced his house and had been living there for four decades. He was honored by Hindus and Muslims alike. After meeting these two God-intoxicated souls, Baba left for Bikaner via Lahore and Bhatinda. The railroad ran through a sandy desert in Rajasthan and no good food was available at the stations. On October 10 Baba reached Bikaner and moved through the city to contact about ten moderate masts. By evening the next day Baba and His mandali arrived at a small railway station named Narayanpura, four miles from a village called Mitri. Baba permitted the hire of a camel to cross this stretch of desert. He rode the camel for a very short period and then asked the mandali to ride in turns. They hesitated to take a seat on the camel's back when their Master was walking along by its side, but Baba told them to ride and they had to obey Him. It can well be imagined how much they enjoyed that ride! Lakshman Das, an adept pilgrim, lived in a temple at Mitri — he had been staying there for about fifty years. In spite of his age, his eyes had retained the luster of youth. With fair face and a fairer heart, he welcomed most cordially the fairest flower of humanity, the God-Man, to his residence. The mandali moved aside as Baba entered the room of the saint. Lakshman Das felt overjoyed and a sudden rush of tears filled his eyes. He reverently responded to the personal touch of the Master. Baba immediately left Mitri — no stop, no rest. The strength contained in His delicate frame was a constant source of wonder.

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Fazl Shah Acclaims Meher Baba's Avatarhood Bharatpur was visited to contact a salik of a high order, Pir Fazl Shah, but it was learned that he had left for Kotah. Baba told the mandali that this salik, like Lakshman Das, was an adept pilgrim. At Kotah, Fazl Shah greeted the party with much warmth and respect. He shot a delighted glance in Baba's direction and seemed really pleased. Baba smiled back at him with his compassionate eyes. Fazl Shah only offered Baba a chair, a spontaneous recognition of divinity in human form. He seemed emotionally overwhelmed and could not conceal his feelings. Within a short time Baba and the salik entered another room which was spotlessly clean. At the end of the contact, as they came out of the room Fazl Shah's eyes were filled with unshed tears of joy and he said to Meher Baba: "No one, until you came, has touched my heart with the arrow of Divine Love. You have the power to destroy and flood the world; no one fully knows the limits of your greatness; you are the spiritual authority of the time, and if I were to die I would take another body to be close to you." 49 He insisted that Baba should drop him a letter after He reached His headquarters safely. How strange! He asked one of his devotees to write down his address and handed it to Baba. What do the extemporary remarks of an advanced soul like Fazl Shah indicate? Perhaps these can be treated in general as the audible signs of Meher Baba's working with the masts, and in particular as the unreserved response given to Him as the Avatar of the Age. Baba then proceeded to Etah by bus, via Kashganj. One of the masts at Etah was extremely fond of pan (betel leaves). His face was stained with red lines made by the juice of chewed pan. He roamed the city constantly and contacting

49

William Donkin, The Wayfarers, pp. 281-282

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him was not easy. With much difficulty, he was finally spotted and was cordially coaxed to Baba's contact. It was a happy meeting. Shah Saheb Maqbul Mian Budaunwala, a good mast, was typically indifferent to his bodily comforts. Once he met with a car accident, but he did not allow anyone to treat his fractured limbs. Later one of the wounds turned septic and was filled with maggots. When Baba contacted him the wound was still there, unhealed, haphazardly covered with a dirty bandage, but the mast appeared to be unaffected by it. I would like to mention here two more incidents of this type. A majzoob-like mast at Quetta used to chew stale bones and his body was covered with innumerable lice. He would neither try to get them off nor even kill a single one. There was another mast at Rajkot (Gujarat) whose body was swarming with millions of flies and it was difficult to even have a look at his face. These two masts seemed entirely unconcerned either by the lice or the flies. Does it not show that the flame of love within the masts was an antidote for all disease? True, the life of a mast is a challenge to our hygienic conceptions and perhaps to medical knowledge! Every time Baba passed by the tent of the mast at Quetta in 1924, the mast would gaze vacantly at Him. When Baba entered the tent once the lice-covered mast embraced Baba with startling ferocity. Was this not a matchless meeting? The Perfect Master Procured from Nowhere Mathura was the last place visited during this mast tour which had commenced on September 29 and ended on October 14, 1946. At Mathura there was a mast named Inayatulla. He was an old, dwarfish person but quite "tall" spiritually, for he was the head of the masts there. During every visit to this holy city Baba invariably contacted him. Recognition of Meher Baba's divinity by one spiritually

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advanced soul named Brahmanandji was a striking affair. In his youth this adept pilgrim was on a high rung of the ladder of learning. Now he was to be seen sitting on top of bundles of filthy rags. Far beyond the riches of the world, he now held in his heart a peerless treasure, love for the Lord. He lived in the stable of a dharmashala by the side of the river Jumna. As Baba approached him for personal contact, Brahmanandji looked at Him intently in great reverence and love, as if his whole being went out to Him. His face beaming with ecstatic delight, he opened his heart, saying, "Behold, how devoted love draws the Lord Krishna to me, the Perfect Master is here." 50 And then what a surprise! He put his hand below the filthy pillow and produced a new copy of the book The Perfect Master by the late Purdom, first published in England in 1937. How on earth he could conjure up such a spotlessly clean copy remains an enigma to this day! "Here Comes the Flute Player" Brahmanandji's reference to Meher Baba as Lord Krishna and to His divine love reminds me of a similar amazing event. In January 1939 at Agra, Baba stayed in a bungalow near the Taj Mahal. From Agra Baba and His group of eastern and western disciples visited Brindavan, near Mathura. This particular place is very closely connected with the lila of Lord Krishna. While going from place to place in tongas the group came across a tiny, happy-looking fellow who outwardly appeared to be mad. Baba deeply enjoyed and appreciated the graceful response of this queer-looking fellow. Elizabeth Patterson wrote a fine account of the episode in one of her articles:

50

The Wayfarers, p. 307.

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GLIMPSES OF THE GOD-MAN The quaint town of Brindavan seems in harmony with ancient pastoral times, and even today cowherds are plentiful, while the traditional monkeys roam about the streets. As we approached the place along the river where Krishna had played with His gopis, a youngish man wearing what resembled a fool's cap sat on the steps playing his flute. So sweetly he played that one was attracted to this court's jester, and the ancient "Flute Song of Krishna." ... The moment the man noticed Baba, he stopped his playing, and in a voice loud enough for those with the Master to hear, he said, "Here comes the Flute Player," which is the other name for Krishna. All the time we went around the small town, this mendicant followed Baba or ran ahead and, just around the bend of the street, we would hear his flute sounds. It was like a haunting melody. He didn't want money, he didn't want anything, and when he passed, several people smiled, thinking him to be a "fool," with his dancing steps and flute. Towards the end, he seemed to become almost ecstatic, and the attendant with us, thinking he was annoying us, tried to drive him away with his stick. Upon this Baba immediately protected the flute player and gave the attendant to understand that he liked it. ... Baba informed us that this was the man for whom He had come that day and that he was a highly evolved soul ...Just before returning to the bus, extraordinary greetings, or, how to describe it, signals went on between Baba and this mendicant ... As Baba drove away in the bus, we saw the ecstatic figure dancing on tip-toe, like the "Pied Piper of Hamlin," and waving his flute in the most rapturous manner. 51

During this "move-together" Meher Baba allowed this little mast to hold His hand and walk with Him some distance. A very natural and lively contact. Baba also remarked

51

Elizabeth C. Patterson, “Spiritual Journey with a Modern Guru,” Meher Baba Journal, June 1939, pp. 54-55.

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that he was one of His real lovers. Marvelous are the ways of Baba in meeting and helping the lovers of God in their merry march to see Him as He really is, their own Self. Azim Khan's Explicit Proclamation Azim Khan's recognition of Baba's divinity was of a direct nature. He was the only mast who wore khaddar — hand-spun cotton cloth. In India in those days khaddar was worn mostly by the political workers of the Indian National Congress. Formerly Azim used to move about naked in the streets. He was a mast of a high order. As per Baba's instructions Baidul found out where he resided. Upon seeing Baidul, the mast welcomed him, saying: "Come. What can I do for you?" Baidul felt quite happy to hear this so he openly put forth the request: "My elder brother (meaning Baba) wants to see you. Should he come here?" To this Azim Khan immediately replied, "He is my Father. It does not behoove me to call Him here." Baidul reported this to Baba, but He decided to visit Azim Khan. No sooner did the mast see Meher Baba than he spontaneously called out, "You are Allah, you have brought forth the creation, and once in a thousand years you come down to see the play of what you have created." 52 The sincerity of his voice and the urgency with which he spoke were deeply striking. They smiled at each other, an intimate and affectionate smile, and the contact was over. This particular mast tour came to a close with this unique contact of Azim Khan on October 14, 1946, and Baba returned to Niranjanpur. Baidul, Eruch, Adi Sr. and Pendu, the four witnesses to the extraordinary declarations of Pir Fazal Shah, Brahmanandji and Azam Khan, were sent back to Poona and Ahmednagar for some other work entrusted

52

The Wayfarers, p. 307.

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to them. Adi Sr. later wrote an account of these mast tours which was circulated among Baba people. I quote a few lines from Adi's report: The history of different masts and adept pilgrims with regard to their age, confinement and austerity may sound exaggerated. Achievements such as long life, without its care, and regular and prolonged confinement at one place are a matter of secondary importance. The masts get these as a matter of course in their spiritual unfoldment ... The momentous mast contacts are brought about by Baba with hurried and speedy movements. The process seems like drawing out the whole being of the mast and wielding it into a course of humanised and harmonised action. It is too baffling a sight to see and too complicated a process to imagine. Who but Baba can know why He contacts masts and what the results are? Our descriptive attempts are too feeble to depict the truth. Christmas Gift of "Silent Revelations" Meher Baba stayed at Niranjanpur till the end of November 1946. From mid-October onwards there were no special tours, but some masts, mad persons and the poor were brought to His residence for His contact. Ali Shah of Ahmednagar was taken to Niranjanpur for four days, from the second to the fifth of November. On November fourth Baba bathed and clothed seven lunatics, and the next day He contacted seven poor persons and gave prasad of fifty rupees to each. It was noticed that Baba generally concluded some of the important phases of His mast work by serving and feeding the poor. From May 1946 on, correspondence with Baba from His disciples and devotees in India had practically stopped. Those in the West were only permitted to write to Him

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about important matters in connection with the work He had entrusted to them, and during the last part of His stay at Niranjanpur Baba attended to this correspondence. There was a cable that stated: "Norina's condition is crucial. Needs your guidance." Baba dictated the reply: "My eternal love and infinite blessings." As this message reached Princess Norina she began to feel better, and one of His dear ones cabled back to Baba: "Received needed advice. Love." Baba's cables and telegrams have helped hundreds of His lovers, each in a different way. There was a letter from Jean Adriel. She wrote that she was sending fifty copies of Silent Revelations. This was a pocketsized book containing excerpts from the silent discourses of Meher Baba, compiled in love by Alexander Markey. In the forward Markey stated: The age of the intellect has had its day. The greater age of the heart is at hand; and the Master of Silence is its Avatar. He brings to mankind, at the moment of its deepest despair, the divine certainty of redemption. To partake of it, all we need do is to remove the sandals of materialistic taint from our unsteady feet, discard the garment of intellectual conceit, robe our feeble shoulders in the mantle of penitence, and enter the sanctuary of spiritual readiness in childlike humility and gratitude. 53 An appropriate comment on Baba's discourses, for Meher Baba's words awaken the heart by illumining the intellect. These books were expected to reach India by December 1946 by sea mail. Jean and Alexander had especially sent them in advance as a Christmas gift for Baba and the mandali. The books were duly received, and Baba was quite

53

Alexander Markey, Silent Revelations of Meher Baba (Hollywood: The New Life Foundation, l944), p. 12.

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pleased with the work done by His two dear ones in the West. The Aga Khan's Bungalow at Mahabaleshwar On November 24, 1946 a letter of instructions was sent to the following nine persons: Kaka Baria, Papa Jessawala, Baidul, Khak Saheb, Pandoba, Vibhuti, Babadas, Sadashiv Patel and Pophali. They were each to find one mast or saint living in whichever area was allotted to them, and to ascertain if he would be ready to stay near Baba for forty days from December 15 on. The lease on the bungalow at Niranjanpur was to expire by the end of November, and Baba also wished to change the locale of His work with the masts. With this plan in view Baba instructed Eruch, who was in Poona, to hire a bungalow in the district of Poona or Satara. Through Adurjee, a house agent in Poona, Eruch acquired the Aga Khan's bungalow at Mahabaleshwar as Baba's next headquarters. Mahabaleshwar is a hill station, 4,500 feet above sea level in the district of Satara, Maharashtra State. The estate had a very spacious compound and was surrounded by tall, massive trees that echoed all day long with the singing of birds. On some occasions jackals or even panthers would be seen slinking by on the jungle side. Baba had visited many, many places to meet masts, but after a few years He wished to keep some near Him for special spiritual work. This brought forth the idea of having a mast ashram. In a way this phase had its origin in the late thirties at Rahuri, near Ahmednagar. Rahuri ashram was mainly for lunatics, hence it was called the "Mad Ashram," but one or two God-intoxicated souls were also inmates. The first mast ashram, however, was at Ajmer and was set up in February in 1939. During a later period similar ashrams of long or short duration were established at Jabalpur,

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Bangalore, Meherabad and Ranchi. Baba wished to continue the same type of activity at Mahabaleshwar. There was also a mast ashram at Satara for two months in 1947, thus in the phase of Baba's work with masts there were these seven ashrams. Meher Baba and His mandali left Niranjanpur by the end of November 1946 and reached Mahabaleshwar on December 4, where He stayed for about six months. Mahabaleshwar being a hill station, the climate was extremely cold. It was often noticed that Baba's visits to the best of the hill stations were out-ofseason, and the major portion of His stay at Mahabaleshwar was no exception. Baba's life was a movement of the Spirit to fulfill the spiritual need of the time — physical comforts were no urgent consideration. None of the nine persons who received the circular letter mentioned above found a mast or a saint to bring to Mahabaleshwar by December 14. A fresh attempt had to be made, so the work of the mast ashram did not in fact commence until the end of December. The Promise of the God-Man By way of concluding the account of this year I will relate a small incident with regard to a letter received in the last week of December. It was from a schoolteacher about Baba's assurance for a stay near Him. In 1945 Baba had stayed at Pasarani, a village near Wai. At that time a schoolteacher named Bhave had been there for Baba's darshan. At the time of parting Baba gave him some fruit as prasad and gestured: "These are for you. Share these with my love. I will call you someday to Meherabad for a short stay." Bhave had had no news about Baba for over a year. When he heard of His being at Mahabaleshwar, quite close to Wai, he wrote a letter to one of the mandali: "Shri Meher

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Baba was to call me for a short stay near Him at Meherabad. Some say that He does not keep His promise! Apart from this, will I be permitted to have at least a glimpse of Him, in the near future?" Bhave's desire to have Baba's darshan had a specific reason — it was reverence, and gratitude, too. After his first meeting with Baba in 1945 he was stricken by plague. He had a very high fever and there was a big tumor in his armpit. There had been some fatal cases in the neighboring area, but somehow Bhave felt sure of his recovery. He had a strong feeling that since Meher Baba was to call him to Meherabad, he must survive, and he did! Perhaps Baba's promise was meant to give Bhave strength to bear the forthcoming personal calamity. Words and gestures of the God-Man constitute mystical symbols. They vaguely express to us the descent of His infinitely patient compassion and help us in all aspects of life. To interpret a gesture of love this way or that is to distort it in its totality. Bhave was and is a student of hypnotism. In the late sixties he published a book on this subject in Marathi. In the book he mentioned how he had been successful in helping some students in his school to develop a sharp memory. This was achieved through the suggestions given by him, based on his experiments with hypnotism. He gave me a copy of this book to present to Baba. It was my thought that Meher Baba, being the Master of all such "isms," gave Bhave a suggestion and a push in that very first meeting at Pasarani, concealed in a rosy promise! It all happened in the natural course of darshan and in full wakefulness. The God-Man helps, heals and redeems all those who come to Him, not through conditioned influence but through the unbounded spontaneity of life Divine. The promise of sahavas made to Bhave was only the outermost expression of His love. Meher Baba's one promise to all mankind is the promise of Self-realization. It is for the

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fulfillment of this promise that He comes amongst us age after age. Meher Baba, however, did give Bhave a chance to be at Meherabad for a short stay in September 1954, as promised, but only after a long period of eight years. His words come true, but in His own way and in His own time!

12 Mast Ashram at Mahabaleshwar, 1947

The Unpredictable Whim of God GOD is unpredictable, but the God-Man is even more so. I had had no opportunity to be near to Meher Baba since December 1944. The Baba circulars of 1945-1946 brought no hopes of meeting Him, but all of a sudden in the year 1947 the tidings of joy came. Unfathomable and concealed are His ways! Baba awakens by giving darshan, but He awakens as much by delaying or even denying it. Life is strange and will ever be so. Unexpectedly a cloud of sorrow looms, and unawares a delightful sunshine disperses it. Happiness seems to stand on one bank of the river of life, and as we reach there, it mysteriously jumps to the other bank with a mischievous smile, signaling and cheering us to a fresh bid! Life is pain, life is pleasure, but it is never static, never stale. It continually moves between the two opposites, and through life, the law of karma works. It is the outcome of the original Whim of God to achieve perfect balance in this mighty Illusion. In its perfection, life would express creative beauty and everrenewing freshness. Meher Baba once remarked that it is all implied in that beginningless, unpredictable Whim. How well one knows it! How miserably one fails to live up to it!

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The Human Form, the "Scion of Light" Meher Baba has specifically stated that it is only in human form, on this planet, that one can step onto the spiritual Path. Could this be an achievement of a single lifetime? I had quite strong doubts about life after death, but living scepticism is better than dead presumptions born of fear and traditions. It was not good just to lose myself in some kind of philosophy and wordy, logical and metaphysical exhortations regarding different scriptures which failed to satisfy me. I neither allowed myself to be bound by set themes and theories, nor did I condemn any. For me, that was a welcome release, so I read with an open mind the series in Meher Baba's Discourses, "Reincarnation and Karma." It added to my understanding a bit, which, I must confess, was quite shallow. However, I had vaguely felt that the human form is the "Scion of Light" or the "Priceless Pearl." The words of the God-Man have a magnetic effect. He has no opinions — He knows. He is the incomprehensible Beyond, the non-inferable Sentience. He reveals the limits of words, and as they graciously come from Him with natural ease they emit the perfume of His wisdom. They stir something within you, and the awakened heart releases an intelligence which is superior to calculating and bargaining reason. A free meditation on the words of the God-Man is a tie that links you to Him. But is it as easy as that? Not for me. I must admit that the weaknesses in me did not leave, particularly the emotional part of me. Nevertheless, the heart and the mind were geared to a new level. Heart leaped forth to love Baba, not so concerned with the interpretations of His discourses; mind with its computing strategy was after the survival of life and proofs of Baba's divinity. The tussle

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reminds me of two lines composed by one of Baba's dearest disciples, Francis Brabazon — a ghazal read to Baba three times successively — and the lines as far as I remember them are: Love delights in poetry and parables, of itself it is sure; Mind demands the prose of logic, because it is insecure. And I, being more mind than heart, read with great interest and many mental comments Meher Baba's Discourses, including those on reincarnation. Reincarnation and Karma Karma means the continuity of the action of cause and effect, arising from the impressions deposited in the mind by any thought, feeling or action. The working of the law of karma, as explained in detail by Meher Baba, helped me to maintain poise and peace, not only on the intellectual level but also on a much deeper one. In those days I would often ask myself, "Why should I suffer? And why so severely?" The study of the Discourses made me put a counter question: "Would it be just, to have favors throughout my life?" God shakes one, through pleasures and pains, until one submits to His will voluntarily and happily, as a sunflower turns towards the sun. This delicate performance is gracefully achieved through the ingenuity of the law of karma. The time at which this fact begins to be appreciated varies widely with different individuals according to their spiritual needs, which are not necessarily similar. Meher Baba stated the following about reincarnation and karma: In the successive incarnations of an individual soul, there is not only a thread of continuity and identity ... but there is also an uninterrupted reign of the law of cause and effect through the persistence and operation of Karma . . .

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The intermittent incarnations in the gross world are only apparently disconnected. “Karma persists as a connecting link and determining factor through the mental body [mind], which remains a permanent and constant factor through all the lives of the soul ...” 54 “... Before Karma is created the individual has a sort of freedom to choose what it shall be; but after it has been delineated it becomes a factor which cannot be ignored and which either has to be expended through the results which it invites, or counteracted by fresh and appropriate Karma.” …Fate, however, is not some foreign and oppressive principle. Fate is man's own creation pursuing him from past lives; and just as it has been shaped by past Karma, it can also be modified, remoulded and even undone through Karma in the present life.” 55 A Dive into Life Divine I did not accept Meher Baba's words as mere comforting answers to my questions; they were and are entirely different from armchair rationalizing opinions. Mind is often tempted to withdraw from the immediate present and gets lost in the hopeland of "future." The words of Meher Baba help one to have alert acceptance of things and events as they are. One accepts oneself for what one is, whatever it be. And therein lies the never-fading glory and strength of His statements. About the law of karma that directs each and all to the "Purposelessness in Infinite Existence," Meher Baba said: The law of Karma is, in the world of values, the counterpart of the law of cause and effect which operates in the physical world. 56

.

54

Meher Baba, Discourses, 3:83-84 Ibid., pp. 87-88. 56 Ibid., p.89. 55

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If a person has done an evil turn to someone he must accept the penalty for it and welcome the evil rebounding upon himself. If he has done a good turn to someone he must also receive the reward for it ... What he does for another he has also done for himself although it may take time for him to realise that this is exactly so. The law of Karma might be said to be an expression of justice or a reflection of the unity of life in the world of duality. 57 The life of the reincarnating individual has many events and phases. The wheel of life makes its ceaseless rounds, lifting the individual to the heights or bringing him down from high positions. It thus contributes to the enrichment of his experience. Ideals left unattained in one life are pursued further in the next life; things left undone are finished; the edges left by incomplete endeavour are rounded up; wrongs are eventually set right. The accounts of give and take between persons receive renewed adjustment by the repayment of Karmic debts and the recovery of Karmic dues. At last, out of the ripeness of experience and through the dissolution of the ego-mind, the soul enters into the sole unity of Divine Life. 58 Baba Gestured a "Lie"! While dealing with the topic of reincarnation I shall mention a remark made by Meher Baba and a short explanation given by Him in later years. In the summer of 1959 Baba was staying at Guruprasad in Poona. My school had a long vacation, and Baba permitted me to stay with Him for six weeks. On some afternoons He visited Bindra House, where the Jessawalas resided, and the mandali used to accompany Him. Previously Baba had advised a maidservant of the Jessawalas to give up the habit of petty thefts. Finding that she had again succumbed to

57 58

Discourses, 3:90-91. Ibid., pp. 96-97.

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the same weakness, He called her near. The delightful expression on His face vanished and with a stern look, He gestured: "If you commit a theft again, you will be born as a pig in your next life!" In India pigs are regarded as the filthiest of animals. The very thought of becoming a pig greatly upset her, and with an expression full of remorse she promised never to repeat her old habit. As soon as the girl left to do some household work, Baba's face looked aglow, with a glitter of delight about it. He turned to the mandali standing near Him, including Francis Brabazon, who had recently come from Australia for an indefinite stay with Baba. With a sparkle in His eyes, He quickly gestured, "Once you get a human body, there is no retrogression, no returning to the animal form." Without any further comment He changed the subject. I gathered it was only to help the maidservant that Baba had gestured a "lie"! His life ever functioned beyond the conventional ideas of good and bad, right and wrong. In the literature of Hindu saints and masters I had come across some stories of animals and birds having been human in past lives, and vice versa. Devoid of its proper context a remark from the Master, particularly with a view to personal application, may not be taken literally, aside from its immense personal appeal! Mind, Its Appearance and Total Disappearance On an earlier occasion Meher Baba had explained: Hindus believe in the process of reincarnation; Christians and Muslims do not. Hindus exaggerated and over-emphasized this theme; others treated the subject as blasphemous. When Krishna explained reincarnation, it was in context with the gross body. When Jesus and Muhammad remarked, "There is only one birth and one

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Meher Baba has skillfully blended Vedantism, Mysticism and Sufism like "beads on one string." With inimitable grace He has linked the aspects of Truth revealed in His past Avataric forms. In His series of discourses on reincarnation and in the Divine Theme 59 Meher Baba has explained in an appealing way, with the help of charts, the journey of the soul to the Over-Soul. At the occurrence of the Whim (Lahar) in the beginningless beginning, the one indivisible Over-Soul gets seemingly divided into an infinite number of souls. This commences the first process — evolution of consciousness and the simultaneous collection of impressions (sanskaras). The evolution of forms — pre-stone forms to human form — is the by-product. The evolution of consciousness is complete when the soul attains human form. Henceforth the soul has to reincarnate again and again to spend the impressions (sanskaras) gathered in the process of evolution. The same soul is born as man or woman, belonging to different races, nations and religions. This is the second process, or reincarnation. As the tight twists of impressions become loosened, there begins the third process, realization, or the involution of consciousness. When all the impressions have been spent or wiped out, the impressionless consciousness gives the soul the experience of its unity and identity with the Over-Soul. From the outset, the soul exists in the Over-Soul, unconsciously; now it experiences the

59

See: Meher Baba, God Speaks, 2d. ed., pp. 234-243.

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Over-Soul consciously. In fact, the lila (divine sport) of evolution, reincarnation and realization is a three-in-one process in the eternal Now. Thus the birth, the life and the passing away of a being is a marvelous voyage of the soul from the unborn to the unknown. And during the visible part of this enigmatic sojourn, the law of karma is the compass and wheel that steers the soul on the uncharted ocean of life. Of course I do not wish to force my findings on others. It is left to readers to perceive the truths revealed through Meher Baba's Discourses. I will close this topic with a remark from Meher Baba: "The so-many deaths during the one whole life, from the beginning of evolution of consciousness to the end of involution of consciousness, are like so many sleeps during one lifetime." 60 A Stable Turned into a Mast Ashram Now I turn to some of the events in Meher Baba's life during the year 1947. From Niranjanpur, the place of seclusion near Dehra Dun, Baba and the mandali went to Mahabaleshwar in December 1946. There He stayed in the Aga Khan's bungalow, Florence Hall, which had a very large compound. By the side of the main building there was a big square stable with a corrugated roof. A huge teak door was its only entrance. Baba asked His mandali to repair and clean the stable. Utilizing tattya and bamboos, He then had it partitioned into about eighteen small rooms. Baba wished to continue His work with the masts in this stable, and He commenced this phase in the last week of December 1946. The first mast whom Baba contacted was Ali Shah, one

60

God Speaks, Chart III facing p. 102.

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of His favorites, ever smoking, ever smiling. In addition, Baba had other masts and also some mad persons and destitutes in this ashram. So this was a triple ashram — for masts and mad and disabled elderly persons. The main work with them was done in January 1947. For the first two weeks Baidul was in charge of the ashram management, looking after the various requirements of the ashramites. Next came Kaka Baria and B. D. (Papa) Jessawala. Baba's work with these inmates would begin at 8:00 A.M. First He would bathe some of the masts. Then He would closet Himself with some of them for the silent conferences. The big door would be closed and none of the mandali would be allowed to remain inside the stable. At 11:00 A.M. Baba Himself would distribute food to all these "guests." Some masts He fed with His own hands. He once remarked, "In bathing them I bathe myself; in feeding them I feed myself." This outward routine continued, more or less, until the last week of January 1947. After this Baba closed this mast ashram. By the way, I would like to mention that this particular stable has a special importance for many Baba people. On October 16, 1950, when Baba was in the New Life, He allowed His disciples and devotees to assemble at Mahabaleshwar for His sahavas. The gathering was held in this very stable, and here Meher Baba delivered the unforgettable "Baba's Sermon." He personally handed over a copy of the sermon to everyone present and instructed each one to meditate on it daily. Silent Dhondi Bua and Laughing Kabir The mad and the destitute in the ashram need no special mention, but some of the masts were noteworthy. One was Dhondi Bua, a mast of the fifth plane brought from Wai, a nearby township. He was of a jamali nature. Occasionally

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the ripple of a frown would cross his face, though there was "the light of a smile in his eyes," and at the corners of his eyes there were delicate crow's feet. One would often notice a puzzled look on his wrinkled face. His voice was exquisitely sweet and inviting. He wore a loose long coat with sleeves that reached below his fingers. It looked queer, and the pockets often bulged with sundry odd things. Baba like him very much and remarked that Dhondi Bua was on the verge of entering a majzoob-like state. He was kept in the ashram for over three weeks. Kabir was another interesting mast. He was from Kurduwadi, and I used to see him rolling in the streets or lying near the urinals with a peculiar delight about his face. Baidul took him to Mahabaleshwar. Kabir had the loudest laughter! When outside of the stable, he laughed and laughed so loudly that the leaves on the trees around were drowned in it. It seemed that he laughed whenever there was a welling up of his love for the Beloved, God. On the other hand, his skin, or rather his entire body, looked very dirty. Two uneven rows of misshapen yellow teeth added to his exterior ugliness, but in spite of this "there was a sense of some inner luminosity to which his outer shell did the poorest justice." 61 Kabir had a habit of making signs in the air. While having his meals, he would roar with laughter at each morsel. It was said that at Pandharpur, as he lived near a cemetery, he ate even the remains of corpses! So oblivious was he of the things he consumed! He had a strange, ecstatic look. Dr. Donkin wrote, "Kabir was a source of amazement to all, for never had one seen quite so strange an intermingling of an inner brilliance with so repellent and bestial a shell." 62 Kabir was kept in the ashram for ten days.

61 62

William Donkin, The Wayfarers, p. 143. Ibid., p. 143.

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Shah Saheb was perhaps an emigrant mast from Africa. He had almond-shaped eyes and muttered incomprehensible phrases to himself. At first he was seen either sitting quietly, gazing absentmindedly at almost anything, or resting flat on the ground swathed in a blanket. He was such a chain smoker that even his body had the peculiar rank smell of tobacco. Sometimes he looked dazed and sometimes he seemed quite happy with himself and his life in the ashram. When the ashram was closed he was very reluctant to leave Baba's atmosphere, and as an exception Meher Baba allowed Shah Saheb to stay on until He shifted His headquarters to Satara. Jumma was born a mast. He was from Baramati, a prosperous township in the district of Poona. In a mast of such a type, madar-zad, the love for God is an untutored and inherent flowering. Jumma had some traits of a jamali mast, too. He was very docile and seldom spoke unless spoken to. Tall and slim, with very supple joints in his arms and hands, his movements resembled "the writhings of a snake." He was in the ashram for about ten days. Incidentally, I will mention here that after over a decade and a half, without giving me the name of this mast but just a bit of a description, Meher Baba sent me a message to contact Jumma, feed him and then report on the matter to Baba. This was my only direct participation in Baba's work with the masts. More about this when I come to that incident. An Adept Pilgrim from Bhor The other two masts brought to this ashram were Pahlwan and Vasudev Swami. "Pahlwan" means a wrestler. He was quite young and would perform physical exercises at the slightest suggestion. He had a very good physique indeed,

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but worldly things least interested his mind. As regards the physical body, Vasudev Swami was his opposite. He cut a pathetic figure — he could not walk and had to be lifted by someone for the calls of nature. He had a plaintive voice, the result of the agonies he bore. In spite of these tribulations, he had a child's great liking for toys. He also showed great delight in wearing valuable rings. The villagers of Ale, where he lived, respected him and looked after his needs because his "madness" had a divine touch about it. He was God-mad. His delicate physical frame could not bear the cold of Mahabaleshwar and so he was sent back within a few days. Pahlwan, however, stayed on for a period of three weeks. Through different types of masts, and the mad, Meher Baba carried on His work on different levels of consciousness. Perhaps it was for this that He had such varied types in the ashram. The visit of an adept pilgrim to Mahabaleshwar in January 1947 is worth mentioning. Eruch brought him from Bhor, about forty miles distant. He told this pilgrim that he was being taken to his (Eruch's) elder brother. To this the adept pilgrim promptly replied, "Not to your elder brother but to Meher Baba, who has in Him the whole universe." He further remarked, "He is this world, that which is above it, and below it; He is in me and in everyone." 63 After reaching Mahabaleshwar, Eruch told Baba about this incident and He decided not to keep him in the ashram. Baba did not even see him personally — that was not necessary. The next morning after breakfast he was taken back to Bhor, where he was known to the people as Bhorwala Baba. He left the ashram in a delightful mood. Perhaps in his higher state of consciousness he was "seeing" Meher Baba all the time. Sometimes Baba personally contacted the adept pilgrims who had recognized His divinity as the

63

See: The Wayfarers, p. 144.

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Avatar of the Age, but in some cases He declined to meet them. This much we know, and nothing more. Meher Baba kept Himself busy the whole day with the activities of the mast ashram. The schedule during such phases of His work was of clock-like precision. When He was in the company of the masts, one could almost sense the vibrations of compassion and peace flowing from Him into their dazed beings. For about a month He personally fed them with His own hands and also from His inexhaustible spiritual granary. On January 28, 1947 Baba offered His services to a score of poor people, and the ashram at Mahabaleshwar for the masts, the mad and the destitute was closed. Avatar, by Jean Adriel Being engaged in mast work, Baba was not in a mood to give a special birthday message for the year. According to the Zoroastrian calendar it was on February 15 in 1947. Baba lovers at different places in India and abroad celebrated the day as a private function. The following two cables from the West were received by Meher Baba: Our hearts sing "Happy Birthday to You." Beloved, in Spirit with You, [we are] always longing [for] reunion with You. Glad You were born that we may be reborn in Love. Malcolm Schloss celebrated Meher Baba's birthday in San Francisco, California. It was a lovely evening, and the small group that gathered there felt Baba's presence. It was in this blessed month that Jean Adriel published Avatar, The Life Story of the Perfect Master, Meher Baba. She dedicated the book "To the living Christ Whose beauty the

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very heavens cannot contain, but Whose presence may be found in every humble, loving heart." Jean Adriel very skillfully propounded the advent of the Avatar, Meher Baba, and a few phases of His work. In India the book was well received by Baba people. Keshav N. Nigam, editor of Meher Pukar, was so impressed that he translated Avatar into Hindi. In casual talks some Baba lovers, particularly from Andhra Pradesh, expressed to me with a feeling of gratitude the spiritual debt they owe to Jean Adriel for writing Avatar. With apt references to her personal experiences, she has very frankly and lovingly presented some of Meher Baba's ways of cleansing the heart of its blemishes and filling it with subsequent ecstasies. I, too, read the book with great interest. It was delightful and creative reading. Her writing reminded me of Meher Baba's words addressed to her one day in 1937. While explaining to Jean about the "inner drawing and withdrawal" of the divine presence, Baba dictated on His board: It is my way of working. I draw you to me, and I push you away; then I draw you closer and push you farther away, until, at last, I draw you so close that you become one with me, forever. 64 Meher Baba in His omnipresence plays the game of hide and seek with every individual, through triumphs and through tragedies, in a fascinating way! On a Mission to the West In December 1936 Meher Baba invited about fifteen Westerners, mostly from America and England, for a stay in India, for five years if He so desired. Princess Norina Matchabelli, Countess Nadine Tolstoy and Mrs. Elizabeth

64

Jean [Adriel] Schloss, “The Master at Work,” Meher Baba Journal, October 1939, p. 17.

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Patterson were among those invited. In June 1941 these three devoted disciples were sent to the United States on an important mission to establish a Meher Center there and to prepare the ground for Baba's fourth visit to America. After reaching the States, Norina felt a deep and definite call from within to speak to people about Meher Baba and His mission. Through her stirring appeals some spiritually minded persons were greatly touched and felt convinced of Meher Baba's divinity, and some had wonderful experiences as they listened to her talk. Adi K. Irani wrote: "For five years, Norina Matchabelli carried on this ... mission, until she got the Master's order to cease to work through the spiritual light-motion, since it had fulfilled its purpose; and she was summoned back to India in 1947." 65 Nadine Tolstoy was observing silence during the last period of her stay in India. After her return to the West she became ill and later passed away in April 1946, to live "more than ever" in Baba's Being. Elizabeth Patterson successfully established Meher Center-on-the-Lakes at Myrtle Beach in South Carolina. Some Baba people in America had not seen their beloved Master since January 1935. They were anxiously awaiting His next visit, which was overdue. There were also those on the West Coast who had heard of Meher Baba through Norina, Elizabeth and other Baba people. They were eagerly looking forward to their first meeting with Baba in 1947; however, as Baba was deeply engaged in His special mast work in India, He postponed His visit until 1948. A Special Message for the Westerners In March 1947, Meher Baba conveyed through a special message His decision to postpone His visit to the West. He

65

Princess Norina Matchabelli, Fragments from a Spiritual Diary (New York: Circle Production, Inc., 1949) pp. 14-15.

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called Elizabeth and Norina back to India after circulating this message to His dear ones in the West: The world is now drawing very close to the great upheaval . . . This upheaval will entail great suffering to humanity, but this suffering will work a profound change of heart and will sweep the world clean for the new and vital phase that must follow . . . I know how patiently many of you who have not seen me for several years have been awaiting a reunion, and I know there are also many devoted souls who are eagerly looking forward to meeting me for the first time. I want all of you dear ones to endure the extra period of separation with a courageous patience and in spite of your disappointment, to continue and persevere in your present work and faith until I come. You must rest assured that I shall come and should always remember that in spite of this temporary separation from my physical presence, my real and infinite presence is eternally with you. 66 There were more changes in the above plan, and Meher Baba visited the United States not in 1948 but in April 1952. "May God Save Us from This Soul!" In addition to the foregoing message, the following two cables were sent in March 1947 to some of Baba's disciples in the West. Whenever Baba was not in seclusion, He would attend to the correspondence received from His followers spread over the world and would dictate replies to guide them. To one of them He cabled: "Wait, see and decide as you think best. Love." To another: "Try to overcome

66

Kitty Davy, “Recollections,” The Awakener, vol. 6, no. 2, Summer 1959, p. 12.

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the possessive instinct which predominates lust and greed." Except for a few standing orders, Meher Baba encouraged His followers to exercise the dictates of their conscience and His help consisted in its unfoldment. The words sent would be instrumental in this vital functioning of the heart, backed by reason. One of Baba's devotees in Madhya Pradesh (India) was repeatedly writing, rather pestering Baba with a number of letters requesting Him to relieve him of his financial burden. In such matters Baba had directed his followers to face the situation bravely with all honest efforts humanly possible, and then to allow the will of God to take its course. It is also a fact that if one remembers Meher Baba wholeheartedly in the darkest hours of his life, one receives help from the most unexpected quarters. In reply to the volley of letters sent by this devotee, Baba, whose humor was like a whiff of fresh air, joked: "May God save us from this soul!" He, however, directed a cheering reply and sent him His love-blessings. And Baba's blessings, aglow with His love, have been a tower of strength to His devotees. By this time I had learned from Pandoba about Baba's forthcoming visit to Madras, on the southeast coast of India. "At last, after a period of two years, Baba has graciously condescended to see His devotees — good news! Shouldn't I try to be present at Madras?" I thought. It was a slender chance, no doubt, but it was a chance, and I could not afford to miss it. The very thought offered partial comfort. But it did not remain partial, for by the end of the month I received a letter containing permission for me to attend the darshan programs at Madras. It was the blessed beginning of recurrent contacts with the Master in the year 1947.

13 First Day of Darshan at Madras, 1947

Meher Ashramam, a Flashback IN April 1947, I visited Madras with Meher Baba. It was quite a long journey by mail train. A fair number of years have rolled by, yet a few of the recollections are surprisingly vivid. They generate a marvelous power that magically bridges the span of time, helping to bring back those lovely moments of divine companionship, so fresh, so living! But before I begin that account, I must mention the Baba work done in that area by one of His near and dear disciples, C. V. Sampath Aiyangar of the Madras Judicial Service. The city of Madras gave Meher Baba a resounding ovation for the first time in the early thirties. It was a spontaneous gesture on the part of the public. After this visit on March 1 and 2, 1930, the atmosphere of the city vibrated with Baba's name. The entire visit was a glorious success, mainly due to the devoted efforts of Sampath Aiyangar, and it was during this time that Meher Ashramam had its inception, in Baba's presence. Meher League had the objective of promoting universal brotherhood and had Baba's sanction. K. J. Dastur and Aiyangar were the presidents. Baba asked His devotees to meet together at least once a week for meditation and a free mutual exchange of thoughts and feelings.

201

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A decision to publish the Meher Gazette as a quarterly from Madras had Baba's approval. Sister V. T. Laxmi was to be the editor. During Baba's short visit to the city, a cosmopolitan dinner was arranged and there were some house visits, too. Baba also paid a visit to the Baby Welcome Centre, bathed a child and distributed sweets to all. On the way to Saidapet where the Aiyangars resided, Baba sanctified an area named Paracheri (a slum for the so-called depressed class) where the pariahs lived. Baba had a chat with some through gestures, and He tasted rice water in one of the huts. He did not ignore meeting an ailing devotee named Pankaja Ammal. He consoled her and gave her some flowers as prasad. Later she passed away peacefully with Baba's name on her lips, offering her heart as a flower at His holy feet. After a public meeting in Goschen which was very well attended, Baba left Madras the next morning. The first issue of the Meher Gazette was published in June 1930. Meher Ashramam continued to render services to the depressed classes. From the very beginning Baba upheld that no particular caste or religion is exclusively superior. In a special message to the Meher Gazette He stated: "Though creeds and theologies are many, religion is, strictly speaking, One; and this one religion includes ... love for God and longing to realize the Truth. In order that this religion may be applicable to all, class-caste tyranny and priestcraft must be eradicated root and branch." Sampath Aiyangar did his best to live his life according to Baba's message. But by 1947 when Baba visited Madras again, Aiyangar had dropped his body to rest eternally in his Master's Being. Yet Mrs. Aiyangar and their two daughters, V. T. Laxmi and K. Janakey, tried their utmost to make Baba's stay at Meher Bhavan quite comfortable for Him and creative for His devotees.

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"Bhagwan (God) Is Never Lost" After closing the mast ashram at Mahabaleshwar in January 1947, Meher Baba broke His long spell of public withdrawal by giving darshan to His devotees and the people at Madras. The request of the southerners was strong and intense and Baba asked them to fix a date in the near future. Just as the planning was going along well, some disturbances broke out in the city. In March V. T. Laxmi sent Baba a telegram stating that the holding of a public meeting or congregation in the city of Madras was prohibited by order of the Police Commissioner. Baba was on the point of canceling His visit when a second telegram arrived indicating that Baba's visit would be considered most timely in those troubled days. The situation in the city was returning to normal, and Meher Baba agreed to visit Madras. The people were to be allowed to have His darshan at the place of His residence, Meher Bhavan, 27 Brahmin Street, Saidapet. When this decision was conveyed to the Baba people at Madras, in a telegram of welcome to Baba they stated: "Delighted. Deeply grateful to you. Awaiting your august arrival on April 2, 1947." Baba left Poona on the Bombay-Madras Express on April 1. Kaka Baria, Jal (Baba's brother), Dr. Ghani, Dr. Donkin, Adi Sr., Ramjoo, Meherjee, Pendu and Sidu accompanied Him. The train arrived at Kurduwadi at nine that night. It was the first time that the people of this place had Meher Baba's darshan — rather, just a look through the window at that radiant figure as they folded their hands in namaskars. Two devotees from Barsi named Bhagat and Bhagwan had come to Kurduwadi to join Baba's party, but Bhagwan was found to be missing. We searched for him in the waiting room, along the railway lines and the platforms, shouting aloud, "Bhagwan, Bhagwan," but in vain. When this news

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was conveyed to Baba, He remarked, "Don't worry. Bhagwan (the word literally means 'God') is never lost!" The second devotee, Bhagat, was asked to return to Barsi. Later it was learned that when Bhagat came to my house to take me to the station, Bhagwan, who was an illiterate streetcobbler, inadvertently got into an earlier train heading towards Sholapur (Madras side). At the next stop Bhagwan realized his mistake and got off the train at Sholapur. He, too, was asked to return to Barsi. At Kurduwadi I managed to get across the crowded platform and sneak into a compartment near to Baba's. The annual examination of the school was drawing near but the Headmaster kindly sanctioned the leave; and my colleagues perhaps sanctioned my madness in "running after" Meher Baba. At Sholapur, Limkar joined me as a compartment companion. Bubbling with Baba love, he was good company though at times it was boring to hear him talking excessively. Again I had to give a patient ear to the poems he had composed on Baba. When the train reached Adoni, it was a delightful morning with a soft blue sky and it was pleasant to get out onto the platform. Limkar and I moved towards Baba's compartment and stood at a distance where we could just have a look at Baba's radiant face, so tender, so compassionate! The sun had peeped above the horizon and poured in through His window, joining us in this morning marvel. By nightfall the train reached Madras. As per previous instructions, no special reception like the one at Nagpur in November 1944 was held at Madras Central station. Only the host received the divine guest. Under the Same Roof with Baba Soon we found ourselves in Meher Bhavan. There was a big hall on the second floor for the mandali, and the adjacent

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room was reserved for Baba. Within a few minutes Baba arrived in the darshan hall on the first floor. He stopped there and met His dear ones who had come from outstations. Minoo Kharas and Adi Dubash from Karachi were also present. Baba asked them to attend all the programs, but for their lodging He remarked: "Only those who have come with me are to stay in Meher Bhavan." They happily obeyed Him and made the necessary arrangements. About Limkar, Baba joked: "The number of his relatives in Madras exceeds the number of my devotees! " He warned Limkar that if he had come especially for Baba's programs, he should not go to see his relatives. Limkar could not overcome the temptation. He visited his relatives, had a bad fall and limped for days. Maybe it was a warning for him to be more careful about the words of the Master, even a casual remark. My turn was last. "Must I leave this place?" — a wave of doubt came rolling in. But before I could say anything Adi Sr. intervened and said something in Gujarati, and Baba signaled me to stay on. My heart chuckled at the prospect of living under the same roof with the Master. The next day Baba asked Minoo Kharas and Adi Dubash to bring back their baggage for a stay in Meher Bhavan. Baba showered, and still showers, His grace on us, but not necessarily when we expect it! Darshan in Meher Bhavan By morning on April 3 a band squad was in attendance at the gate of Meher Bhavan. They played sweet music to announce the commencement of the Baba program in Madras. Here are some of the details as far as I remember them. A difference here or there in the sequence of events is possible.

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Darshan was to commence at 8:30 A.M. in the welldecorated hall on the ground floor. Baba's seat was in a corner facing the main door, and darshan was permitted from a little distance. No one was allowed to touch Baba's person, so to avoid such a disturbance a special seat had been designed. I do not recall that Baba embraced any of His devotees during those two days. Regarding the darshan program, Dr. Donkin wrote: People streamed through the room in thousands — Baba sitting in the corner on a monstrous throne with a sort of seven-headed cobra over Him and a peacock at either side. This weird and wonderful throne was covered by silver paper of various colors, and Baba had to amble in and out of it at the beginning and close of each darshan session. . . . People really were moved by Baba; people would stand with rapt expressions on their faces, looking quite lost to everything and some would stand with eyes closed and tears tumbling down their cheeks. 67 Manek Mehta had come from Bombay with a large group, and he stayed in one of the suburbs of Madras. This group of men and women would sit before Baba's seat and sing bhajans during darshan hours. Some of the songs were composed by Manek on Meher Baba's divinity. I remember the following two songs: "Meher muze pyara duniyame tuhi hamara" meaning, "Meher is my loved one. In the world You are the only One, all in all." The second song, in Gujarati, was: "Sadgurabahu bhayo chhe, Tuasam bijo na koi," meaning, "There have been many Masters, but You are the One without a second." As the songs continued, one after another people passed in a line before Baba's seat, taking His darshan. Sometimes

67

Kitty Davy, “Thirty Years in the Service of Meher Baba,” The Awakener, vol. 9, no. 3. 1963, p. 15.

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Baba would cast a glance of appreciation at the singer or gesture a sign of approval. A few songs of Mirabai and Kabir were also sung. I had a short but instructive talk with Minoo Kharas. In a small bag he had all the five volumes of Meher Baba's Discourses, also a few booklets on Meher Baba which had been published. His study of Baba's literature, including statements made by Baba at different times, had been intense. He told me that when one was in Meher Baba's sahavas (company), one should concentrate exclusively on Him. It was he who first suggested to me that I write my impressions of my visits and meetings with Meher Baba in diary form. Minoo first met Baba at Nasik in January 1932. No sooner did he see Meher Baba than his heart acclaimed, "Here is God in human form for whom I have been searching all these years. Now my search for the Master is over." From that very first meeting Minoo inwardly dedicated his very being at the holy feet of his beloved Master, Meher Baba. Minoo's rock-like faith in Baba's divinity is remarkable. He had flown from Bombay to Madras to be in time for the darshan. Malcolm Schloss from California was also given permission by Baba to attend the programs in Madras, but somehow he could not get "on the wing." Spirituality Cannot Be a Monopoly When the rush of people had lessened, Baba moved to the premises of Meher Ashramam. There a pipal tree grew which had been planted in commemoration of His visit to Madras in March 1930. By this time it had grown into a huge tree. Baba sat under it and some beautiful pictures were taken. Baba-work under the auspices of Meher Ashramam, including services to to the poor and depressed class people, formerly was carried on in this compound. Baba had appreciated selfless social service of this type. His

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message for the "oppressed and the depressed" was as follows: To believe today in birth and profession to be necessarily the basis of any difference as between man and man is to insist upon living in the past and remaining dead to the present. Cleanliness of mind and body, which is practical spirituality, has never been and can never be the monopoly of any one particular class or creed. It should be aspired to by everyone and could be acquired by anyone — man or woman. Man-made differences, like all other things made by man, take no time to change with the changing times. Rights must be restored and will be restored, but responsibilities have also to be shouldered. It is indeed great to be a man, but it is far greater to be man to man. Irrespective of the birth-labels and belief-tables, I give my blessings to all those who feel themselves to be oppressed, depressed or suppressed, from any cause whatsoever. During the two days' visit to Madras, Meher Baba gave a message to a small group, a part of which is given below: The institution of slavery in the Middle Ages was already bad enough, but the irresponsible slavery of the Industrial Age is worse. The most cruel and destructive form of slavery is an intellectual bigotry of possessing the monopoly of Truth, exclusive of others. Intellect is, so to say, reserved by nature for man, but however keen and quick it may be, it will always remain just one of the stepping-stones to Knowledge. Like everything else, intellect can be used as much as misused or abused. The deeper the intelligence, the greater the responsibility for discrimination between essentials and nonessentials. May you succeed in transcending the limitations of intellectual understanding . . . My blessings to all.

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Meherjee's Meeting with Meher Baba In Meher Bhavan my bedding was facing Dr. Ghani's in the opposite row, so I could hear or overhear many things, jokes and Baba anecdotes, that he told to those around him. Like Minoo Kharas, Meherjee Karkaria was a new acquaintance, though I had no personal talk with him then. I was told that he first saw Meher Baba at Meherabad in the Meher Ashram days, as far back as 1927. It was just a coincidence that he had accompanied Chanji (F. H. Dadachanji) on a weekend to Meherabad. Baba lovingly inquired about Meherjee. After getting his degree in science, Meherjee wanted to go to Germany to study pharmaceutical chemistry. Baba casually said, "If you pass this year, continue your studies; if not, come to me at Meherabad." Meherjee never expected a failure in the examination. But "luckily" he failed and did go to Meherabad, where he taught the boys in the ashram school. He was just twenty then. When the school was closed, at the request of Meherjee's father Baba permitted him to leave Meherabad but remarked to him: "You may leave Meherabad, but I will not leave you!" Meherjee has been one of Meher Baba's dear disciples ever since. I also heard an unusual incident from Meherjee's life which revealed one of the aspects of Baba's all-inclusive knowledge. I wish to narrate it, for some may find it interesting. It is connected with horoscopes and the influence of stars. The Master's Words Rule Out Prediction In the early thirties Meherjee Karkaria left India for Iran on business. After over a decade, he visited India again in 1943. At that time Meher Baba's headquarters was at Lahore, hundreds of miles to the north of Bombay. Before

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proceeding to Lahore, Meherjee met some of his acquaintances in business and there arose an amusing episode about astrological predictions. One of his friends asked Meherjee to check his "fortune" from his horoscope. He advised him not to speculate too much on war money — it was during World War II. Meherjee was impressed and got his horoscope from his father, who was residing at Navsari in Gujarat. After going through the birth chart, a famous old astrologer predicted that Meherjee should discontinue his particular line of business, and it would be best for him to sell all that he had at the market rate. Meherjee felt convinced and cabled his office in Iran to act accordingly, and then he left for Lahore (Pakistan). Meherjee was meeting Meher Baba again after a period of eleven years. Baba very lovingly embraced him and inquired about his life and business in Iran. Meherjee concluded the whole account by relating how he sent the cable from Bombay about selling all his goods. Baba called him near, twisted his ear and remarked: "Do you believe in stars or in me as God?" Meherjee's prompt reply was: "I have full faith in you as God in human form." At that moment Baba asked him to send a fresh cable to his office, canceling the previous instructions. Later Meherjee reaped a considerable profit in that enterprise. After a few years he wound up his business in Iran and left that country for good. Just after his return to India he had the good fortune to join Meher Baba as one of the mandali on His visit to Madras. Leaving aside whether or not Meherjee's horoscope was correct or incorrect, I personally do not feel that Meher Baba was either for or against any branch of science, for He is life itself in all its aspects. Perhaps He wanted us to understand the right place of various theories in formulating action in our lives. We have to guard against letting the supernatural element affect our daily lives. Such intrusion can tempt one to make a fetish out of anything, and gradually

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one can lose self-confidence. Would you believe that one of my friends wore caps of different colors in response to the forewarning of the stars! To me, this incident in Meherjee's life indicates that in one's life with the Master, if one has an unswerving faith in His words it acts as a supervening law. I am not an adherent of astrology, but I do feel that no honest investigation of life should be treated either with undue prejudice or excessive enthusiasm. We had a good chat among ourselves in Meher Bhavan about Meher Baba as the Avatar and His lilas. It seemed an unendingly delightful occupation, but to recount all of it would be an outright digression. Personally, I found that Dr. Ghani was a storehouse of many, many significant Baba events and that whenever possible I should not miss his company. The hall was quite close to Baba's room and word came that He had retired. It was a signal to switch off the lights, and we rested on our beds with the sweet memories of the day leading us to sleep. Thus ended the first day of our stay at Meher Bhavan, Madras.

14 Second Day of Darshan at Madras, 1947

A Stream Running Down the Mountain THE second day of the darshan at Madras was, and still is, precious to me. It was breakfast time on Friday, April 4, and the mandali were going down the stairs. I saw Baba standing in the doorway, looking at us lovingly as we passed by. When I was about to start down, Adi Sr. called me. I entered Baba's room and found Him sitting in a chair. Without any introduction He gestured: "You will have liberation (Mukti)." This spontaneous assurance lifted me to a new dimension. A feeling of timelessness crept over me, perhaps for a few seconds. I was brought to my senses when Adi Sr. continued to convey Baba's "say": "But let your love flow on ceaselessly, like a stream down the mountain on its way to the Ocean. Obstructions there will be, of pleasures, of pains. Pass by these as passing phases. There will be flowers and thorns by the bank and in the flow. Do not get attached; do not get affected. Go on and on and let the stream become a river. Doubts may assail you, selfcomplacency may lure you, but with love in the heart, roll on, flow on to me — the Ocean. Worry not, fear not. I am the Ocean of Love. Now, go and have tea." The instruction about tea made me aware of the room I was in. It is difficult to say what I felt at that moment. It

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is something beyond me and I cannot put it in black and white. The words, if expressed, might turn into barriers. It is too sacred to talk about. Perhaps everyone who came into Meher Baba's contact had such sublime moments. I wonder whether I had tea or nectar that day! The morning darshan hours were crowded with eager faces clamoring to have a glimpse of Baba. Manek Mehta and his party from Bombay again entertained Baba with devotional songs. Behind me stood a painter trying to draw Meher Baba's picture, a vain attempt to portray Him as He looked. Baba signaled one person to come closer to His seat from the darshan queue. I felt a bit curious as to why this particular person should be called near. As he was leaving the hall I approached him and found that he was observing silence. I did not know Tamil and so no further conversation was possible. I just felt that his inward sadhana drew him even outwardly closer to Baba, the Indweller of all. Love — the Finest Give and Take After lunch and an hour's rest, the program of visiting a few places in Madras commenced. Baba, accompanied by us all, reached a Center which seemed to be a boarding school for girls. V. T. Laxmi, who was associated with vigilance and women's social welfare, was in charge of the Center. She placed on her dear Master a beautiful garland of gold embroidery, perhaps a specialty of South India. Baba, resting under a tree, looked very radiant as He blessed the girls who filed past Him in a queue. A part of His message is given below: Love for God, love for fellow beings, love for service and sacrifice — in short, love in any shape and form is the finest give and take. Ultimately, it is love that will bring

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GLIMPSES OF THE GOD-MAN about the much-desired leveling of human feelings all over the world, without necessarily disturbing the inherent diversities of details about mankind It is infinitely better to hope for the best than to fear the worst. Time is as much made out of the nights as out of the days. The world is approaching a glorious dawn once again in its inevitable course of ups and downs. My blessings to all. Meher Baba Remembered His Dear Archangels

Wearing that glittering garland, Baba got into a car and it sped to M. Vadivelu Mudliar's house. The whole family beamed with joy at Baba's arrival. While the arti was being performed, Baba held a skein of cotton yarn in His fingers. He looked deeply absorbed. When the arti was over, one of the devotees offered Baba a garland of sandalwood shavings and the fragrance filled the room. Calling Dr. Donkin, who was a bit late for arti near to Him, Baba took off the two garlands and handed them over to him, along with that skein of cotton yarn. Baba instructed Donkin to send these as His prasad to Mary and Will Backett in England. Mary had a special message from Meher Baba. She was to hold the skein of yarn in her hand "for a while when she gets it, and thereafter keep it in a safe place and not use it for anything, ever." Baba used to refer to Mary and Will as His dear archangels. This "celestial" couple met the Master in London in April 1932 at the house of Kitty Davy's parents. Baba, in a way, celebrated at Madras the fifteenth anniversary of these meetings by remembering them and sending the gift of garlands. Strangely enough, by the end of the next fifteen years, after fulfilling the appointed task, they left their physical bodies to be with their dear Master "for all time." At the first contact, Will received prasad at the hands of

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Meher Baba which healed him physically and mentally, and Mary had an uplifting touch. It is quite delightful to read in their own words the account of their first meeting with their beloved Master. Healing Prasad and Uplifting Touch In his diary for the year 1932, Will Backett wrote about this memorable event: . . . I had felt that I wished to make Baba some offering as a greeting when meeting Him for the first time. I knew that flowers were often given in His own country, but had little means for a suitable offering after a journey from the country which left little time, before reaching the house. Almost impetuously, I stopped before a greengrocer and chose a few grapes — a mean enough offering truly, for the fruit was small and not attractive. In its little brown bag, it seemed meaner than ever, and quite unworthy, but I just poured my love into it by mental effort, for not yet had the wellsprings of love for Baba been opened in my heart, to flow spontaneously to Him of their own force. Had Meher Baba shown me more at that time of His own inner nature, which the future has revealed, I could not have borne it, I know. Clumsily, it must have seemed, did I offer Him the fruit, while my friend was recounting my physical weakness to Him. Looking back, I can see how alert He was, though with quiet composure he detached a grape from the bunch and handed it to me before my eyes could follow the movement properly. My friend, who knew what was intended, told me that Baba wished me to eat it, saying that he had truly charged it with His healing power and love, and so I obediently followed His direction and ate the grape at once, slowly, almost like one in a dream, without comprehending fully that which the passage of years now makes plainer. With

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that belessed fruit came the commencement of a return to health, which other methods up to then had failed to give. And gradually energy has returned, though perhaps of a different character than before. 68 Mary Backett wrote her impressions about her first meeting with Baba as follows: We first met Baba at a friend's house in London. He was seated in a small room at the top of the house, surrounded by some close devotees. They did not hear me enter, but Baba sprang up, with the agility, power and grace that characterize all his movements, and came quickly forward. I was astonished and touched that he should rise to meet me, as I had intended to do homage as best I knew. He looked at me earnestly and I at him, and I knew he was reading my very soul. He then signed to me to sit beside him on the low couch or bed and took my hand with that gentle touch we all know so well. Immediately I felt a great upliftment of consciousness, such as I had never experienced with anyone before. I had been searching and reading deeply for many years and knew that now I had found the Master, and that the long search was over ... My whole being was raised and spiritualized, and filled with peace and joy. He gave me more, far more, in the space of three minutes, than I had gained in thirty years of earnest seeking . . . I knew who Baba is. It was the great event of my life to meet Him. 69 After receiving the parcel of garlands, Will wrote to Baba: "Accept our devotion and love, with all their limitations, perfecting their imperfections with Thyself" And

68

Kitty Davy, “Thirty Years in the Service of Meher Baba” The Awakener, vol. 9. no. 3, pp. 3-4. 69 Mary Backett, “Impressions,” Meher Baba Journal, May 1940, p. 421.

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Mary expressed her feelings thus: "Keep us ever more close in Thy Heart and give us strength on all planes to be faithful and loving channels, for all Thou wouldst have us to do." Baba had indeed many, many ways of contacting His dear ones and many more means of retaining and recharging the link. His was the life of unbounded compassion. Spirituality Covers All Life From Vadivelu's house, on the way to Saidapet, we were taken to a matinee movie. All the seats in the balcony were reserved for Baba people. The owner of the theater had requested Baba to view this picture, a film based on the life of a lover of God, a mythological story. It was in Tamil and so we could not follow the conversation. After some time we left our seats in the balcony for the cars, which were waiting outside to take us to Meher Bhavan. When we arrived there we found that the arrangements for the public darshan program were complete. Soon the road was overcrowded with people — men, women and children. To pacify the darshan-hungry crowd Baba stood up, His regal face beaming with love. He folded His hands to the people — in a way, to His own selves in the crowd. He dictated on His alphabet board: "I am very happy to see you all. Every one of you is in one form or the other of the Divine manifestation. You are all in me; I am in you all. The only way to realize God is through love." For the public in general there was a special message, "Resuscitation of Religion," in which He stated: The urgent need of today to resuscitate religion is to dig it out of its narrow and dark hidings and coverings and let the spirit of man shine out once again in its

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GLIMPSES OF THE GOD-MAN pristine glory. The most practical thing to do in the world is to be spiritually minded. It needs no special time, place or circumstances. It iS not necessarily concerned with anything out of the way in anyone's daily life and day-to-day routine. It is never too late or too early to be spiritual. It is just a simple question of having a right attitude towards lasting values, changing circumstances, avoidable eventualities and a sense of the inevitable. Spirituality is neither restricted to nor can it be restricted by anyone or anything, anywhere, at any time. It covers all life for all time.

Today, from morning right up to late night, there was program after program. It was an unforgettable sight to see Baba, with that compassionate poise and delightful equanimity, accommodating Himself to the needs of various persons. Significance of Washing the Master's Feet We were to leave Madras on April 5, 1947 by the morning train, so we all got up pretty early. As the time for Baba to leave Meher Bhavan was drawing close, a few of the family members looked sad and were in tears. Generally Baba did not allow people to touch His feet, but as recognition of His love for the late C. V. Sampath Aiyangar, Baba even permitted the family members to wash His feet with milk and honey. A rare privilege! Meher Baba once explained the symbolic significance of this act of worship: The feet, which are physically the lowest part of the body, are spiritually the highest. Physically, the feet go through everything, good and bad, beautiful and ugly, clean and dirty, yet they are above everything. So, spiritually, the feet of a Perfect Master are above everything in the universe, which is like dust to them.

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When people come to a Perfect Master and touch his feet with their heads, they lay upon him the burden of their sanskaras, those subtle impressions of thought and emotion which bind the individual soul to recurrent earthly lives. This is the burden which Jesus meant he would assume when he said, "Come unto me all ye who labour and are heavy laden, and I will give you rest." A Perfect Master collects these sanskaras from all over the universe, just as an ordinary person, in walking, collects dust on his feet. Those who love him deeply ... wash his feet with honey, milk and water, representing different types of sanskaras, and place at his feet a coconut, which represents the mind and symbolizes their complete surrender. 70 Baba did not invite us to wash His feet so I was just a silent spectator to this hallowed act of worship. Baba looked delighted as well as solemn and seemed so absorbed and so alert to everything at one and the same time. Except for a few, the local Baba lovers were not asked to visit either Meher Bhavan or the railway station that morning. Baba's words of farewell to His dear ones in Madras were: "I am always with you, still I have been very happy for the days you have been with me. You may feel that now I am going away but you should never find that I have gone away. It is for you to hold on to me now and forever. On My part, I and my love will never leave you here or hereafter." Perfect Forgetfulness to Conscious Powerfulness One bogie (carriage) was reserved for the Baba party on the Madras-Bombay Express, and in the morning we

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Manlcolm Schloss, “The Feast Day of a Modern Christ,” Meher Baba Journal, February 1942, p. 208.

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boarded the train. It was a unique experience to travel with Baba, for now one felt more at home with Him and His moods. As the train left the station a basket of fruit was unpacked, and Baba began to throw the fruit as prasad to those in the compartment. Sometimes He looked in one direction and threw the fruit in another, so we had to be alert to catch it. If someone dropped the catch he had to go near Baba, return the fruit and wait for the next chance. It was indeed a fine indoor sport! Limkar, who was traveling in the same compartment, tried two or three times to read some of his poems to Meher Baba — they were based on His divinity. Baba was busy with some other work so He gestured, "Limkar, I know the contents of the poems before they are composed." Looking at Dr. Donkin and pointing at Limkar, Baba remarked in a lighter vein of His inimitable humor, "Don, I have explained eight types of masts in The Wayfarers. Here is the ninth type!" After some time Baba was in the mood to give a discourse through the means of His alphabet board. I was all ears and eyes, for it was the first time I ever saw and heard Baba giving a discourse. Jal was reading the board. Dr. Ghani repeated the sentences aloud in English, with an on-the-spot translation into Hindi so that all the members in the compartment could hear well and understand Baba's words. Mainly the discourse clarified the three states of consciousness: 1) The sound sleep state of perfect forgetfulness. 2) The awake-dream state of increasing helplessness. 3) The Real-awake state of All-powerfulness. In the beginning Baba explained how natural is the pull within our consciousness to retire into deep sleep, and how vital is the drive to wake up and aspire for an expansion in consciousness. He lucidly explained how God, the incomprehensible, plays the indescribable game of waking

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Himself to His own infinite wakefulness, latent in the original sound sleep state. This is effected through the process of increasing helplessness, which in the end becomes unlimited. This absolute helplessness of itself is turned into Allpowerfulness. Baba's gestures and facial expressions, His rhythm and pauses as His fingers moved on the board, presented a marvelous sight, so vivid in memory to this day! At the end of the discourse, I vaguely gathered that the timeless transmutation of infinite Unconsciousness into infinite Consciousness is a phenomenon of which the Beyond-Beyond State of God is neither aware nor oblivious! It is really the Beyond, untouched by any experience! The magnitude of the subject matter made my mind silent. I looked out of the window at the fast-moving trees and fields and at the sky and horizon, wherein the reflection of the Beyond was manifesting in one way or the other. What an astounding Beyond with an endless variety of splendor about it! The Internal Journey with the Master After the discourse Baba wished to retire from the mandali for His work. Some of us found an unoccupied first class coupe on the train, so it was reserved for Baba. As He left the carriage He instructed Dr. Donkin to occupy His seat until He returned. We did full justice to the lunch so lovingly given by our dear host at Madras. Baba made a few visits to our compartment and asked some of us to tell Him a few stories or jokes to relieve the burden of His work. Then He gestured to Sidu, who is a ready qavval-in-waiting, to sing a ghazal. The substance of the Urdu lines, as per my limited understanding of the language, was as follows: "Love is a strange binding! It binds and unwinds. The more you bind yourself to the Beloved, the greater the freedom (unwinding) you have. But such love is very, very

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rare. In fact, love is an ocean of fire that you have to cross to meet the Beloved." By evening Baba had returned to His coupe with Kaka Baria, Adi Sr. and Dr. Donkin. In the early morning the train reached Kurduwadi, the station where I had joined the Baba party. Leaving those who were in the compartment, I stepped down onto the platform. The window of Baba's coupe was open, and I saw him preoccupied and absorbed in His work. Even in that "unseeing state," He gave me a look of compassion for a second and I felt satisfied. I did not dare go near Him to offer namaskar, for I feared that it might draw a crowd to Baba's coupe and thus disturb Him in His work. I left the railway station with heavy steps and mingled feelings of joy and sorrow. The happy moments of sahavas are surrounded by unseen tears of separation! It was a pity that the journey ended so soon, but once begun, does the internal journey with the Master ever end until final union?

15 Meher Baba's Stay at Satara, 1947

"Baba is Fire" MEHER Baba returned to Poona from Madras on Easter morning, April 6, 1947 and proceeded to Mahabaleshwar. The mail that was awaiting His arrival contained a few cables and many letters. One of His dear ones from the West Coast of the United States, who had not yet met Him physically, expressed her feelings in the following words: "Longing for you, my Beloved. Your blessed feet are the kiss of God on earth." Baba sent His love blessings in return, and also what sort of awakening through the inner planes, we do not know. A short poem, or a chant, which is given below was read out to Baba. As He heard the lines, He seemed delighted and tapped the alphabet board rhythmically, expressing His happiness. Om to the North, Om to the South; Only one Name shall cross my mouth. Om to the East, Om to the West; We know the Name that we love best. Om, Om, Om, Abba, Abba, Abba; Holy, Holy, Holy, Baba, Baba, Baba. Like a child, Baba appeared very pleased to hear such simple poems composed in different languages by His dear ones. Baba, also, though rarely, composed poems in various languages, rhyming simple words

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Once, with reference to the responses received by Baba lovers who remembered Him wholeheartedly, Baba remarked, "Baba is fire." He was in a jovial mood and dictated some lines through His board. The poem thus composed is given below: Baba Is Fire When you feel cold And sit near the fire, It drives out your cold And makes you perspire. When you feel hungry And cook on the fire, It gives you your food, For which you aspire. But if you, like a fool, Try to play with Fire, It may burn you so badly, That would make hell admire! After a two or three-day stay at Mahabaleshwar Baba planned to spend a score of days in seclusion at Purandar, a fort connected with the life of King Shivaji (1630-1680 A. D.) situated on the top of a mountain over four thousand feet high. This plan was set to work before leaving for Madras the beginning of April, and the mast Ali Shah was taken to the fort on April 10. There were unusual showers and a great gale raged for a week. Baba worked with Ali Shah until April 19 and then moved to Ajinkyatara Fort near Satara. He stayed there for five days and spent many hours all alone in a lonely part of this ruined fortress. At the end of April, He returned to Mahabaleshwar. Mast Ashram at Satara By the last week of May 1947, Baba had shifted His headquarters from Mahabaleshwar to Satara, where He stayed

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in Mutha's newly built bungalow with the women mandali. Three other bungalows were also rented — one for the men mandali; the second for Dr. Donkin and Dr. Ghani, who were working on the final phase of the book on masts, The Wayfarers; and the third bungalow, because of the masts who were brought there, can well be referred to as the Satara mast ashram. Baba had sent letters of instructions a month earlier to some of His devotees and disciples to bring certain types of masts to Satara by mid-June. For one reason or the other most of them did not succeed in bringing any masts. Only Minoo Kharas brought two masts, Babaji and Payaji. They were of the moderate type, and Baba sent them back to Karachi after three days. The mast ashram at Satara rested mainly on two powerful pillars, Ali Shah and Chacha of Ajmer. Ali Shah was ever available for Baba's mast work. The arrival of Chacha made the ashram activities very significant and vibrant spiritually, and he stayed at Satara for about five weeks. He was a seventh plane Majzoob, experiencing the "I am God" state in which "I" is neither the subject nor "God" the object; it is BEING what Reality eternally IS. With great difficulty Baidul brought Chacha from Ajmer to Satara on June 3. After his arrival this great Majzoob occupied a seat in the corner of a room in the ashram, and he practically did not leave this room during his entire stay. He would sit for hours and hours on just a strip of matting, occasionally changing to a place a few yards away. About Baba's contacts with Chacha, particularly during this period, Dr. Donkin wrote: Each day, Baba spent most of his time plying Chacha with tea and food, or sitting with him in silent conference. During these weeks, after sitting for an hour or two with Ali Shah, and particularly with Chacha, Baba would emerge with face pale and tired, and often with clothes

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Baba generally bathed and shaved the masts living in the mast ashram, but Chacha flatly refused to be bathed. Only after great persuasion by Baba and the mandali was he amenable to the removal of his filthy clothes. It was a sort of miracle that in spite of his living for over two decades in an unclean hovel with such dirty clothes on his body, he kept robust health. On July 10 he was sent back to Ajmer with Baidul. Ali Shah was the first and last inmate of this mast ashram. He was the "opener" and the "bat-in-hand" to return to his pavilion at Meherabad. The Satara mast ashram was closed by July 13, 1947. Circular Regarding Correspondence and a Fast On July 1 a circular was issued which banned correspondence with Meher Baba — it was mainly for His lovers in India. Only telegrams were permissible in serious matters. Prior to this circular a letter from one of His dear ones was read to Him. The person concerned had landed himself in great difficulties and felt tortured. In directing the reply to this letter, Baba remarked through His alphabet board: "You are not the cause of your difficulties. Baba Himself is the cause of the world going wrong or right." Baba, however, pacified him by conveying at the end: "Don't worry. Everything will be all right with you. My love to you." Baba's words of love were of great help to that troubled soul in giving relief from the pressure of so many

71

William Donkin, The Wayfarers, p. 91.

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worries. It gave him the understanding that Baba was with him in all events, wrong or right. Meher Baba is as much the cause as the effect, for He is the undivided life of humanity. On July 10, as per the circular letter, Baba people were asked to observe a fast for twenty-four hours beginning at 7:00 A.M. Perhaps it was a beginning for subsequent years when either fast or silence was observed by Baba lovers all over the world on this blessed Silence Day. Arrival of Elizabeth and Norina In March 1947 Meher Baba had sent a special message of cheer and hope to His dear ones in the United States. It was circulated to them through Elizabeth Patterson and Norina Matchabelli. After completing this work, these two devoted disciples left for India and arrived on July 13, 1947. Norina had been ill for a few months, so a separate bungalow was rented at Satara to accommodate them comfortably. Adi Sr. was entrusted with driving the two women from Bombay to Satara, and he arrived with them at the appointed time. It was a long-awaited meeting. Baba looked at Elizabeth and Norina with those ever-young eyes which had the splendor of the Beyond, and the years of separation passed into unreality. Kitty Davy, one of the women mandali living at Satara, wrote a beautiful account of this incident: Norina, before leaving New York, had been very ill with a heart condition. Picture Baba, standing on the doorstep of the Satara house as Adi's car arrives, bringing Norina and Elizabeth from Bombay. Baba's encompassing embrace, that wipes out time ... his welcoming smile that uplifts the heart . . . . his unmatched tenderness as he helps Norina up the steps . . . his subsequent care and attention throughout the two years she remained

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In the summer of 1947 Dr. Goher Irani joined the women mandali permanently residing with Meher Baba. She was given the duty of attending to Norina's health as her personal physician. Baba used to visit the bungalow, though not daily. One day after meeting Elizabeth and Norina He came to Goher's room, but she had gone out. There was a small picture of Baba in a frame which she kept on her table. Baba put it in His pocket. As Dr. Goher hurried to meet Him, He asked her, "Where is my picture that was on the table?" Not finding it in its place, Goher searched for it in different places in the room. Baba enjoyed the fun and skillfully put the small frame back on the table and stood aside. After a time Goher noticed it at its original place and cried out: "There it is, Baba! How could I not see it before, I wonder!" Baba smiled, a glitter about His face, His eyes shining all the more with a glow of mischievousness in them. He then revealed the secret!

72

Kitty Davy, “Recollections,” The Awakener, vol. 6, no. 2, Summer 1959, p. 14.

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On some days when Baba did not visit this bungalow there would be a little message of a line or two for Norina from Him. One such message was: "Do not mind one percent even if you do not sleep for seven days!" Another: "You can see me, be near me, but do not talk to me." During the stay at Satara, Baba once had an outing to Ajinkyatara with the women mandali, including Elizabeth and Norina. On another occasion He took them for a picnic along the bank of the river Krishna. In such a lively and playful atmosphere, Norina regained her health and was able to walk to the residence of the women mandali without any difficulty. Meher Baba's sense of humor and His playful nature had greatly helped His devotees and disciples feel their closeness to Him. Some people doubt and even debate over the merits and demerits of the sense of humor noticed in Perfect Masters. For us it is as much a part of spiritual growth as is the regular sadhana. It eliminates negative projections like dejection or indiscriminate rejection. It keeps the mind alive to take things and events as they come, expected or otherwise, with ease and composure. Baba showed us that life devoid of humor is living lacking in humanness. In its absence the devil in man gets the better of the angel — the carefree, singing spirit. "I Am on Fire — I Am Aflame" On August 10, 1947, Meher Baba's next tour to contact masts commenced. First He visited Aurangabad and renewed His contact with the two great masts named Mai Bap and Captain (Qutub Shah). Mai Bap was first contacted in May 1939 when he was brought to Khuldabad. Baba bathed him, clothed him and fed him. After a while the mast shouted out all of a sudden: "I am on fire; I am aflame!" In January 1942 when he was

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contacted for the second time, he sat alone with Baba in a room but suddenly rushed out, saying aloud: "A nail has pierced me and I cannot bear it." Such remarks from the masts symbolically refer to the suffering entailed in sharing the spiritual work given by the Avatar of the Age on the inner planes of consciousness. After this contact: . . . Mai Bap was taken back to his home and Baba told Kaka to bring him daily for seven days. Mai Bap, although he had not been present when Baba gave these instructions to Kaka, told Kaka a few minutes later, "I will come with you for seven days," and then touched Kaka's palm with the back of his hand, which means a dud promise! Next day, he refused to come with Kaka, and Baba, therefore, went to him every evening at his own house. 73 This time, in August 1947, Baba just renewed the old link with Mai Bap, who perhaps was more cooperative than before. Captain was an old, short fellow with dirty clothes, but he was a majzoob-like mast of the sixth plane. Baba felt very happy to have contacted these two highly involved souls. From Aurangabad Baba proceeded to Parali (Vaijinath), where an advanced pilgrim named Tulsi Maharaja was contacted. Then via Tuljapur Baba went to Hyderabad, now the capital of Andhra Pradesh, and there He contacted six masts in all. Only one, Murshad, was a new contact. After visiting Zahirabad Baba returned to His headquarters at Satara by midAugust. With this short mast tour to Hyderabad, the stay at Satara came to a close and arrangements were being made for the whole group to stay at Meherabad. During Baba's stay at Satara, many persons asked Him, through the mandali, for

73

The Wafarers, p. 198.

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a public darshan program. He generally consented to have such a program by the time He was about to leave a certain place. Accordingly, about this time, too, Baba condescended to give a few hours' darshan for the people residing near Satara. Only a few Baba people from outstations were permitted to come. Adi Sr. informed me in advance about this and I decided not to lose this chance, although it might be for only a few hours. At the time of this darshan program at Satara on August 24, Mauni, one of my friends and one of Meher Baba's dear ones, had the opportunity to meet Baba for the first time and get His instructions concerning meditation. I wish to narrate in detail how I came to know Mauni, and about his first meeting with Meher Baba at Satara. I Meet Mauni in a Train In those days I had some contacts with a socialist group through an organization called Rashtra Seva Dal. It had a kala pathak (a band of singers and actors) that entertained people and at the same time tried to inculcate love of the nation and humanity at large. I knew very little about playing the harmonium, but being a schoolteacher I could not refuse to play it if the pupils and my colleagues in Rashtra Seva Dal so requested. One such function was arranged at Modnimb, a nearby place. The program was to commence at ten o'clock in the evening. The moon was slowly rising on the horizon, lighting the sky with silver. Most of the party had left earlier, and I hurried to catch a train in order to be in time for the cultural program at the village fair. The train whistled and started as I took my seat. I found myself facing a young man with long black hair and a beard, on the opposite seat. Since returning from Madras after spending some days in the divine sahavas of Meher Baba a few months earlier, I had

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been so infused with enthusiasm that I could not let any opportunity go by to tell others about Baba. I did not care whether people heard me with mere curiosity or otherwise. How could I now miss such an opportunity to give the news about Baba to that bearded soul! "Where are you going, Swami?" I asked conversationally. He just raised his finger, gesturing "a distant place." I gathered that he was observing silence, and this made me all the more communicative. The Swami, or Mauni, as he was observing maun (silence), took out his small slate and a slate pencil. He wrote out his replies for me, and I think it was a queer amusement for the other passengers in the crowded compartment. Our conversation continued. After a while I asked him: "Mauni, you have roamed enough from Hardwar to Rameshwaram, from the north to the south of India. Has this itinerary served its purpose? Do you wish to move about continuously from place to place?" To this Mauni replied, "Perhaps. I am a seeker after Truth, but I am still groping." I found him honest and sincere in his replies, so I said to him further, "I, too, have not realized the Truth, but fortunately I have met the One who knows it, and who is the Truth (Reality) Himself." "Who is he?" he inquired eagerly. I did not tell him Meher Baba's name. In my experience, orthodox Hindu sadhus and Muslim fakirs disregard the status of spiritual personalities from other religions, and Meher Baba was born to a Zoroastrian family. I simply replied, "We will talk about the Enlightened One if we happen to meet again." By this time the train had reached Modnimb, where I had to get off. Reluctantly, we had to cut short the conversation so I asked him for his address and, coincidentally, learned that he lived in Kurduwadi, as did I.

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Mauni Accompanies Me to Satara After a few days I met Mauni in a temple and had some conversations with him about my association and contacts with Meher Baba. With an open mind he expressed his earnest desire to have Baba's darshan. He was sincere about wanting to see God in his heart, as well as in human form as the God-Man. As chance would have it, I got the news from Adi Sr. that Baba would give a few hours' darshan, at Satara. Hearing this, Mauni prepared to avail himself of this opportunity, and riding on the crest of a lucky wave, we left for Satara. It was August 1947. Norina Matchabelli and Elizabeth Patterson were staying in the special bungalow in the camp area at Satara. I think the darshan, program was arranged to be in this bungalow, which was surrounded with blooming trees and flowers. We reached Satara shortly after noon. The darshan was to commence at 3:00 P.M. As we alighted from the bus it began to drizzle slightly, but then delightful sunshine spilled a delicate glow over the trees and plants and the distant hills. It seems that rain showers have some mystical connection with Meher Baba's programs! By the time we reached the bungalow, the hall was packed full. Baba, with a garland of roses, looked very beautiful and graceful. He had stretched out His legs, and heaps of garlands were lying by the side of His seat. A Coconut Represents Spiritual Truths I entered the hall and stood with Mauni at the back of the crowd near the doorway. Baba spotted me and signaled for me to come near. He inquired about our journey to Satara and made us sit near Him. I introduced Mauni to Baba. People were coming in a queue to take Baba's darshan. They brought garlands and fruits, and Baba gave each a smile

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or a pat. A small bhajan group was singing devotional songs. As the program was going on I told Baba that Mauni had been observing silence for years. This pleased Baba, and He made a sign of touching the forehead with His fingers, meaning that Mauni was fortunate. Mauni expressed a desire to have a picture of Meher Baba. At once one of the mandali brought a fine picture and Baba gave it to Mauni. After a while Baba took a coconut in His hand, and looking at us both, began to explain its symbolic significance. Catching some threads of the coir, Baba gestured: "This is like a gross body." Tapping the hard shell, Baba conveyed: "This is like a subtle body, and the inner white kernel is like a mental body." Then shaking the coconut a bit, so as to refer to the sweet water inside, Baba concluded: "That is I, Baba, Truth." He conveyed all this through such sweet and eloquent gestures and with so few words, as He alone could do. Then Baba gave the coconut to Mauni and told him to place the Baba picture that had just been given to him against that coconut, using it as a stand. He told Mauni to concentrate on that picture for half an hour after midnight every day. Mauni was pleased — so pleased that tears of joy at having met the Perfect Master sparkled in his eyes. It was his first contact, and his sincere wish was lovingly responded to. Baba asked him to continue this sadhana of meditation for six months and then to inform Him about it. "Do Sincerely What Is Told" After some time Mauni was tempted to ask Baba a question about his diet. "Are there any restrictions about food? Am I to fast for some days during the period of six months?" Mauni wrote this on a slate and I read it out to Baba. There is a tendency in man, myself included, to show off indirectly his ability or virtue to others, even when he has the good

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fortune to come in contact with a Perfect Master, who knows everything. It is a trick of the mind to express its sense of separateness in a respectable way. But on the spiritual Path one has to understand the ways of "me" and "mine" and to efface them, rather than nourish them. Upon hearing the question, Baba looked a bit indifferent and said, "What has fasting to do with what I have told you to do? If you so desire, you can please yourself You can take food seven times a day or fast for seven days! It does not matter in the least whether you take only milk and buttermilk or exclude them outright. Do sincerely what is told — that alone matters." We sensed that it was rather silly to put such questions to Baba. Realizing the mistake, we kept quiet for the rest of the period and tried in silence to absorb and enjoy as much of His presence as possible. The program was over by 6:00 P.M., but we still lingered in the hall. We were standing by a door leading to the veranda when Mauni felt a soft, loving pat on his back. He turned his head, and to his surprise he found that it was Baba, who had just passed by him while going to the next room. The endearing ways of Meher Baba's intimacy were so numerous! We did not stay overnight at Satara but returned straight to Kurduwadi, carrying the delightful lingering fragrance of that sahavas evening with Meher Baba in our hearts. Meher Baba and His men and women mandali left Satara on August 27, 1947 and stayed ten days at Meherabad.

16 Visits to Gujarat and Rajasthan, 1947

"Strange Disease" of the God-Man BY the end of August 1947 Meher Baba was at Meherabad — it was the first fortnight of Indian independence. India, divided into Bharat (India) and Pakistan, had obtained freedom on August 15, 1947. This moment had been most anxiously awaited. It was a period of great jubilation, unfortunately extremely short-lived, for immediately after this followed a period of bereavement due to mass evacuation, looting and slaughtering of man by man on the borders of Bharat and Pakistan. The sad part was that it was all done in the name of religion and nationalism. It had been noted that during the Avatar's incarnation as Meher Baba, whenever there were such critical or crucial periods in the contemporary history of humanity, Meher Baba's body had to bear the brunt and overnight He would fall sick with some strange ailment. Baba seemed subject to this "strange disease" from the beginning of His Avataric work to the dropping of His body. The period of August and September 1947 was no exception. Upon Baba's arrival at Meherabad in the last week of August, He suddenly had a severe attack of bronchial pneumonia and had a high temperature. The happy mood in which the mandali had seen Him at Satara completely vanished, and He looked very tired and weak.

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In spite of the ban on correspondence during this period, some Baba lovers could not refrain from writing to Baba, requesting Him to end this horrible homicide on the borders. Some Baba people in India felt that life was being shaken to its foundations, for basic values of culture were at stake. Perhaps my personal reactions may give an idea of the storm raging in the hearts of others. For me it was a tense period — a mad, mad whirl that led me to a stormy sea, and I feared that I might jettison the values so fondly cherished since my contacts with Meher Baba. Every day the dreadful stories that flashed through the newspapers upset me and made me sick with horror. Mass suffering on the boundaries of India and Pakistan affected me deeply. It all kept my mind feverishly occupied. Coercive forces of communal hatred and embitterment were let loose. Those who were spared from this ghastly fate by a freak of chance were suffering equally. I did not write to Baba, but the trend of my thoughts made me doubt my own conclusions. The old mistrust of spiritual values reinfested my mind and attempted to play its game of deception. Try as I would, I could not get a clue or directive to act upon. "Nobody Suffers in Vain" "Who is responsible for all this? God or man or karma, or what?" I thought. This attitude changed the course of my reading. I glanced through some books on socialism, and during a return trip from Bombay I had communist literature, with pictures of Lenin and Stalin, in my bag. It was an added inducement, but that reading did not offer bread to my hungry soul. Again, to be frank, I was biting off more than could be chewed, much less digested. I also wished to meet Mahatma Gandhi, but he had left for Noakhali in East Bengal to subdue the wave of fanaticism. I wrote to

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Acharya Vinoba Bhave, the founder of the Bhoodan movement in India. He granted my request to stay a few days in the ashram at Pavnar near Sevagram (Wardha). This short stay enhanced my regard for Vinoba Bhave, but somehow I felt that I must turn to Meher Baba only. His luminous presence, with its moon-like silence, had touched the deeper recesses of my heart and it retrieved me from waywardness. After one comes in contact with Meher Baba — not necessarily in person but when the "heart clicks" — a new sport awaits you. Baba shakes you, your thoughts and feelings, perhaps violently, thus helping you to shed the peripheral view of life. The inside is revealed, the good and bad in you come out, and a thrilling romance with the Divine is ushered into your life. Through triumphs and penalties you learn to express what you are, to do what you can, and to leave the rest to the GodMan. In the end He awakens you to an understanding of your potentialities and limitations for service and the part you have to play in this world. I am reminded of two incidents in my life with Meher Baba when I saw Him suffering for His love of humanity. In 1956, after the auto accident at Udtara near Satara, Baba's pelvis and entire right leg were put in a plaster cast. Later the cast was removed and the leg was put in traction, with weights attached. In spite of all possible medical care, the pain in the hip joint was excruciating. One day Baba "traced with His finger a little circle on the spot of the fracture and then making a wide circle in the air, gestured to say, 'the suffering of the whole universe is concentrated on this little spot. This is a tangible expression of the universal suffering I bear.'" 74 This was the period when the Hungarians were struggling

74

Life Circular no. 33, December 21, 1956.

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hard for freedom in Europe. In that fight "many were lying wounded and helpless on the roads, away from loved ones ..." and in this context Meher Baba had remarked, "Nobody suffers in vain . . . Man unknowingly suffers for God [Self-realization] and God [the God-Man] knowingly suffers for man [betterment of humanity]." 75 The second incident occurred during my stay with Meher Baba in the late sixties at Meherazad. I was there during the winter vacation of my school. As usual, Baba came to the mandali's room in the morning. As the pain in His hip joint was still very serious He could not sit on a chair for very long at a time, so He wished to rest on the hospital bed that was by the side of His seat. As Baba instructed, Eruch continued reading aloud letters received from Baba lovers in the East and West. In one of the letters the writer, who was from the United States, seemed very perturbed over the burning problem and precarious situation in Viet Nam. This person expected a reply from Baba on this point. Baba rarely commented on political matters except to make a few general statements. That day in replying to that particular letter He just gestured, "Everything happens by the will of God and is necessary.”He stressed that Eruch should underline the word "necessary," perhaps to denote that it was absolutely necessary for even the God-Man to suffer severely — even up to the end, the great event of dropping the body. To me, Baba's remark did not indicate mere fatalism and was not an indication to either justify human weaknesses or glorify virtues. It was rather a suggestion to act every moment in accordance with the deepest promptings of the heart, without unnecessarily brooding over the past. Understanding things as they are does not necessarily mean that one should continue with them as they stand.

75

Life Circular no. 32, December 6, l956.

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GLIMPSES OF THE GOD-MAN A Visit to Surat (Gujarat)

On August 11, 1947 Meher Baba sent out a special circular to His disciples and devotees residing in the subcontinent of undivided India. He enjoined them to remain loyal and faithful to the government wherever they decided to stay as citizens — India or Pakistan. On August 15, engaged in His work of contacting masts, Baba was traveling in a car under difficult circumstances. He was fasting throughout the period of that particular mast tour, another strain on His body in addition to the journey through heat, rain and flood. Floods necessitated long detours and delays, which brought great pressure on Baba's health. By the time He reached Meherabad from Satara He began to suffer physically, the outward expression of His inner suffering. By the first week of September 1947, the essential repairs to the rest house at Meherazad had been completed. On September 10, Baba, with a small group of men and women mandali, left Meherabad (Arangaon) and commenced His stay at Meherazad (Pimpalgaon-Malvi). On instructions from Meher Baba, special arrangements were made at Meherabad in August for the permanent residence of the mast Ali Shah, fondly known as Bapji, one of the delightful favorites of Baba. With Mohammed (Tukaram Chavan), another favorite, Bapji lived there until he dropped his body on December 27, 1956. Manek Mehta of Bombay arranged a darshan program at Surat (Gujarat) for Meher Baba, to be held during the third week of September. The dates for the program were undecided until the eleventh hour and it was on the point of being canceled, but eventually Baba did visit Surat. There had been a little opposition from some students of the Parekh Technical Institute who were ill-informed about Baba. Kaka, Adi Sr., Pendu, Gustadji, Baidul, Eruch and a few

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more of the mandali accompanied Baba on this visit to Surat. Arrangements were made for Baba to stay in Mr. Vakil's bungalow. The public program of darshan was held in a spacious hall and was very well attended, particularly by educated people. Meher Baba's loving, radiant presence silenced the mischief-mongers and the entire event was carried out peacefully. In a special program arranged for the Parsi (Zoroastrian) community, Manek Mehta and Burjor Mehta delivered fine speeches on Meher Baba's divinity, and Baba gave a special message for His Zoroastrian followers, part of which is given below. The Flow and Spirit of Love As a born Zoroastrian, I can well imagine your elation to find me amongst so many of you here, who, like myself, also happen to be Zoroastrian by birth; but having realized once and for all the Truth, which is the goal of all life and the end of each and every religion, I have thereby transcended all religions. To me, therefore, every religion is equally an approach to arrive at the same infinite Ocean of love and bliss. Selfishness is the root cause of all troubles. It is all the more dangerous because under the subtle influence of selfishness, the worst evils are apt to assume false colors of chivalry, sacrifice, nobility, service and even "love." Of all the forces, that which can best overcome all difficulties is the love that knows how to give without necessarily bargaining for a return. There is nothing that love cannot achieve and there is nothing that love cannot sacrifice. Pure love is matchless in majesty, it has no parallel in power and there is no darkness it cannot dispel. It is the undying flame that has set all life aglow. The light of love is not free from its fire of sacrifices. Just as it can never be too late or too early to learn to love for the sake of love, there can be nothing too small

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GLIMPSES OF THE GOD-MAN or too big to be sacrificed or sacrificed for. The flow of life, the flow of light and the flow of love are as much in the drop as in the Ocean. The smallest thing is as big as the biggest, and the biggest thing is as small as the smallest. It all depends upon the particular yardstick with which one measures. My blessings to you, one and all. Touching Evidence of Selfless Service

After the program at Surat, Baba proceeded on to contact masts in the states of Gujarat and Rajasthan instead of going back to Ahmednagar. Kaka, Baidul and Eruch accompanied Him, and the rest of the mandali returned to their respective duties. Upon reaching Baroda, Baba contacted two advanced souls named Chambu Shah and Saiyid Badruddin Rafai Shah. The latter had confined himself to a second-floor room for over thirty years. He ate only once a day, but when overpowered with the welling up of his love for beloved God, he would not eat for days. Whether taking his food or going to bed, he was always seen fully dressed, as if ready to attend some function — that was his peculiarity. Badami Bapu was an initiate pilgrim who had left his job to lead a spiritual life. From Baroda Baba went to Ahmedabad, where He contacted four God-intoxicated souls. Badshah Bapu sat with a tin pot before him as his constant "companion," so Baba nicknamed him "Tinpotwalla." He was plump and short but, spiritually, perhaps quite tall inside. Barashid Mastan had a jalali temperament and the contact with him was not to Baba's satisfaction. Two other moderate masts also had Baba's blessed touch. Baba arrived at Abu Road by the last week of September. Owing to His poor health, it was suggested that He should have a good rest at Mount Abu, a nice health resort. Baba

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consented to visit the hill station that was a few miles from Abu Road, but most of His time was spent in contacting the advanced souls, sadhus and seekers who resided nearby. Meher Baba's work with the masts seemed to be an inseparable part of His creative life of love. Despite physical exhaustion and suffering, He did not discontinue meeting these wayfarers, the lovers of God. He wiped out stagnating deficiencies and toned up their hearts for the unfoldment of higher consciousness. The masts bathed in His presence and smiled and felt blessed, not knowing what Baba had to suffer to be near them! Was it not touching evidence of His selfless service, so rare and matchless? About the mast work Baba once remarked: "It is the process of uncovering . . . the original primal source within the individual, which opens the true, creative state of being — and it is a pure state of the Self within each." 76 And to achieve this work of untying the mental complexes and setting right the eccentricities in those dazed souls, Meher Baba never spared His body. The first mast contacted at Abu Road was Khuda Bakhsh, who had observed silence for forty years. He was very fond of tea, as most of the masts in India were, and ate very little. Chawandi Maharaj, a yogi from Dilwara on Mount Abu, was a good contact. The place where he resided was in a way ideal for spiritual discipline — it was a quiet spot with picturesque scenery all around. Maharaj was seated in front of a small grotto with twin brooks of cold crystal water on either side. Aghori Baba from Oria, a nearby village, lived in a cave with nothing special about it. He was indiscriminate in his ways of living. He would eat anything, stale or dirty. It seemed that in the flow of creative joy and new light the mast overruled the normal standard of good and bad.

76

Countess Nadine Tolstoy, “ Meher Baba’s Work with the God-Mad Men,” Meher Baba Journal, July 1940, p. 551.

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After contacting a few more seekers and moderate masts, Baba left Abu Road on September 29 and returned straight to Meherazad. Presenting an Alphabet Board During the above tour it was brought to Baba's attention that a towel of His had inadvertently been left in the bungalow at Surat. Baba asked Eruch to write to Adi Sr., who was at Ahmednagar, to inquire about it at Mr. Vakil's bungalow. He was also instructed to give it personally to Baba when He returned to Meherazad. This reminds me of another incident in 1947. In April Baba stayed at Meher Bhavan in Madras. Later, the host wrote to Baba that a family member found one of Baba's handkerchiefs in the room where He had stayed. In this case Baba permitted His dear ones at Madras to keep it as His gift. Baba was very particular about even such small matters! At Meherazad, at night Baba retired to one of the rooms in Ratan Gyara's house, which was in a nearby field. Norina, Elizabeth and other women mandali occupied the main rest house. A few of the men mandali stayed in the low, unfurnished rooms outside the compound walls. Although Baba slept, or rather rested, only a little at night in Gyara's house, by morning He would appear fresh and would return to Meherazad to attend to His work. He did not have a bath every day, but in spite of this, He always looked radiant and as fresh as a baby! Perhaps He had embraced this quality of Hazrat Babajan, one of His five Perfect Masters. In early October 1947 I wrote to Adi Sr., inquiring about the possibility of having Baba's darshan. Adi replied that I could see Baba for a minute or so only, if I agreed not to ask any questions of Him, just receive darshan. I did not

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hesitate to accept this condition, and one fine morning Adi, in his blue Chevrolet, took me to that holy place, Meherazad. A few months earlier, during a train journey with Baba from Madras, I had watched Him giving a discourse from His alphabet board, and I saw Him using it again at Satara. On my return to Kurduwadi, I thought of presenting a good alphabet board to Him during my next visit, so I got a small board of teak, strong and durable. It was polished well and then the letters were painted on it. When I was called to Baba's room at Meherazad, I had this board with me. The room was quite small and faced the compound wall. I stood just by the door and offered my respects. As far as I remember, Baba had on a yellowish silken coat. It was so becoming to Him that I personally felt it matched His golden complexion more than did the pink coat which He later wore during darshan tours. Sitting in the chair, His legs apart, He looked radiant and graceful. His presence had a charm which ever remained indefinable. As I folded my hands, He smiled and gestured, "Do you know that I have been to Surat?" I nodded in affirmation. Baba continued, "I wished to call you then, but there was no time to inform you in advance." I never expected that Baba would ever think of me as one to be included in the group going with Him to Surat. I felt greatly touched by that intimate thought of Baba's. I then presented the new alphabet board to Baba. Kaka Baria took off the blue cover, and Baba expressed His happiness and gestured that it was a very nice board. I felt proud. Again folding my hands, I left the room with the happy thought that Baba would one day use it. After a few days Baba remarked to the mandali about the teak board, "It's a good one and well polished, but quite heavy. And you know, if I get a whim to whack any of you with this board, as is my old habit, it would be an additional botheration to me!" Needless to say, it was never used.

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There is another incident relating to the alphabet board. Once one of Meher Baba's very near and dear disciples presented a durable board to Baba. It was a metal plate, with clear block letters. Baba appreciated the spirit and devotion of the one who presented it, but later, with reference to the shining edge of the metal, Baba joked, "If I use this board, people would liken it to Sudarshan Chakra!" (one of the shining weapons, a disc, in the hand of Lord Vishnu, the Sustainer). Perhaps the joke implied that if a hit from the teak board would cause Him some botheration, the metal board might even involve Him in litigation! Meher Baba's alphabet board was a light piece of plywood with a sheet of paper pasted on it printed with the alphabet and numbers. Sometimes He used the board as a toss to decide an issue; sometimes He twirled it lightly between His fingers. During musical programs He would tap on it rhythmically. In the early days if Baba noticed that one of the mandali was inattentive or dozing in His presence, a hit with the board would do the needful! Baba began to use the board to convey what He had to say in the first week of January 1927. Twenty-eight years later, on October 7, 1954, He discarded the board for good. In the years between, the board had the privilege of being Baba's close companion, as was the flute with Lord Krishna. Baba stayed at Meherazad until October 15, 1947, then left again for Rajasthan to resume work with the God-intoxicated souls.

17 First Seclusion on Meherazad Hill, 1947

Qabrestanwala, the Cheerful Socrates AVATAR Meher Baba's work with the masts will remain inimitable and paramount in the spiritual history known to man — divine Love playing the servant through Meher Baba. He poured out love and compassion to the hearts of those Godintoxicated souls and helped them arrive at inner harmony, alive with creative expression of life. He kindled in them the higher faculties and released fresh energies. Countess Nadine Tolstoy wrote that the awakening of the heart is the main key to spiritual evolution, and Meher Baba was the master Awakener. To continue His divinely ordained work with the masts after a fortnight's stay at Meherazad, Meher Baba journeyed to Ajmer and arrived there on October 17, 1947. He contacted a few masts, including a mastani who was sitting under a sack awning near the station. The mast Qullar Shah was of the fifth plane, the first brought to the mast ashram in Ajmer in 1939. At that time he used to reside in a tiny mausoleum (qabar), so he was known as Qabristanwala. He used to drink dirty water from the city's drainage. Masts have flouted the basic precepts of hygiene without ill effects, for theirs is a different world, a different state of consciousness. Qabristanwala was a short, stout person, and because of his facial appearance,

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Baba nicknamed him "Socrates." By virtue of being free from any presence, he looked cheerful and happy all the time. Prior to this mast's first contact with Baba, Kaka Baria had to crawl into that dark mausoleum to persuade him to get into a tonga. After reaching the mast ashram he willingly stayed for a week, and at the end Baba had to induce him to return to his tiny cell. By October 1947 he had shifted his residence to a small mosque nearby. This time the contact with this highly involved soul, though short, was to Baba's satisfaction. Chacha, the Divinely Absorbed No one expected Baba to forget Chacha during this visit to Ajmer. Baba wished to sit alone with Chacha in silent conference in his dirty hovel near the hallowed shrine of Khwaja Moeinuddin Chishti. Chacha, in his divinely absorbed state, felt Meher Baba's personal presence and welcomed Him with his wondrous solemn eyes. Baba gave him a cordial smile, and the contact commenced. Chacha had a pleasant, clear voice. This time, in addition to the demand for cha (tea), he often asked for pani (water). He was so persistent about drinking water that Baba had to instruct one of the mandali to engage a special person to fetch water. This time the contact lasted for four hours. Meher Baba once explained in Sufi terminology the spiritual state of a real Majzoob like Chacha: "A true Majzoob — a God-merged soul on the seventh plane — is . . . a wali; and also, in the sense that he enjoys the blissful intoxication of a God-united soul, he is also a mast ... A majzoob, however, although he is automatically both a wali and a mast, is never a salik. ". . . in the majzoobiyat of the seventh plane wilayat and masti are already there, but not suluk. " 77

77

William Donkin, The Wayfarers, p. 27.

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From another angle, the Majzoob-e-Kamil passes from the sensations of flesh to the Reality of Spirit. He enters Light to be Light itself, which he already was, but now he consciously knows it and merges in it, so he is called God-merged. On the other hand, for the purpose of discharging Divine duty, the Sadguru, or Perfect Master, having become Light, also has the consciousness of tribhuvan -- the Majzoob entire creation of Maya, His own Shadow. One of the two seventh plane Majzoobs mentioned by Meher Baba was Chacha, and the other was Baba Shahabuddin of Bhat, whom Baba contacted only once, in July 1943. After contacting his loving children, the masts of Ajmer, Baba turned to His work with the poor. A group of poor persons was collected and Baba gave each one some money as prasad, the external sign of an inner contact. Recurrent Visits to Chambu Shah Meher Baba, accompanied by Baidul, Kaka and Eruch, reached Baroda on October 22, 1947 to resume the contact with Chambu Shah. Baba's visits to this particular mast indicated His patience and perseverance in accomplishing His spiritual work with such highly involved souls. Baba used to cater to their whims and caprices, for He often remarked, "These are my dear children." Some of these children — the masts — were patient and obedient, others haughty and naughty. Baba, however, showered His love equally upon them all. In the case of Chambu Shah, like a loving mother Baba kept up all the appointments at particular hours as the mast desired. Chambu Shah stayed in Motiwada, a part of Baroda. He was residing in the house of one of his devotees, who was a landlord. The mast was a wali on the fifth plane, and it was rather difficult to predict what these comrades of God, i.e., walis, would ask their friend, the God-Man.

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At the time of the contact on October 22, Chambu Shah first asked for cigarettes and tea. Then he had a whim to plead for clothes — a lungi and a shirt. When these were brought and presented to him, strangely enough he took out a few clothes, including a turban, and requested that Baba wear them at some future time. Then he looked at Baba's face and entreated Him to visit the house at 5:00 A.M. the next morning. A few masts had tried to evade Baba's further contacts, but Chambu Shah was an exception. He invited the God-Man back, with readiness to participate in His universal work. When the Baba party reached home, Baba wore Chambu Shah's clothes for a while. How strange He must have appeared in that unusual attire. Next morning, with Baidul and Eruch, Baba visited Chambu Shah's residence at 5:00 A.M. as he had wished, but the mast would not let Baba in for the contact. Baba had to wait outside for an hour until the mast was in a good mood to receive Him. At the end of this second meeting, Chambu Shah requested that Baba drop in again at 2:00 P.M., so that same day Baba again sat alone with the mast — the third visit. At the close of the contact Chambu Shah took a fancy that Baba should revisit him at 5:00 A.M. the next day. He also expressed a desire to have more clothes — a bandi (waistcoat) and a coat. Early the next morning he seemed pleased to receive the clothes but wished Baba to repeat His visit at 2:00 P.M. Baidul pleaded that Saheb (meaning Baba) had to leave Baroda, but the mast insisted on the meeting. Thus, from October 22 to October 25, five in the morning and two in the afternoon were reserved for visiting this uncommon mast. When the contact was over on October 25, Baba sent Eruch to Chambu Shah to convey clearly that Baba's work with him was finished and that He had to leave Baroda. Chambu Shah appeared pleased at this. His eyes blazed as

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he chuckled contentedly and said, "Give my greetings to Saheb (Baba)." Then to Eruch's surprise the mast returned all the things he had asked for and been given by Baba, and he instructed Eruch to return them to where they had been purchased. Chambu Shah's wish was carried out literally, and the dirty clothes he had given to Baba were put into a tin and carried to Meherazad as a prized possession. It is interesting to note that at the commencement of one of His seclusions, Meher Baba especially put on these clothes and wore them for some time. Wonderful was Baba's relationship with the masts and theirs with Him. A Mast under the Gunny Covering A seeker named Narayan also had Baba's contact at Baroda. If anyone paused near him, the seeker used to repeat in a deep, full voice one phrase, "Sat bolo " ("Speak the truth"). This reminded the mandali of a very high mast named Ram Baba, contacted at Hardwar in 1941. Sitting naked on a heap of rubbish, he kept a skull by his side. He used to ask visitors to spit in it, and later he gulped the expectorations! Usually he was heard singing devotional songs in praise of Lord Ram, but if anyone stood near him, his only counsel would be, "Beta, bachan pal" ("Boy, keep the promise"). On October 26, Baba gave some money to a group of thirty persons, and with this distribution, the stay in Baroda was over. Meher Baba and His disciples reached Ahmedabad on October 28. All the old contacts with God-intoxicated souls were renewed. A new mast named Arab Shah was spotted near the Parsi dharmashala. For a number of years this mast had not stepped down from the platform on which he lived. Two strange things were noticed about him — practically no one had seen his face, and he always kept his entire body covered with a gunny cloth (coarse jute sacking). Food as

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well as water was offered to him under the gunny covering. He was seen sitting on the platform throughout the day and night. He did not lie down to rest, so he had his sleep, if any, in the sitting posture. Meher Baba contacted him at night. After finishing His work with the masts of Ahmedabad, Baba decided to spend the night on the railway platform. It was a noisy and disturbing place, as all railway platforms are, and the mandali had to practice the art of sleeping in a sitting posture, like Arab Shah. Such discomforts did not affect them if they found Baba's face radiating satisfaction after contacting a mast of a high order. Early the next morning Baba contacted Arab Shah again, offered him tea, then they left for the return trip to Baroda. Return to Meherazad A rest house at Baroda had been reserved in advance. Ali Shah, alias Bapji, was brought there from Meherabad. Twice a day Baba sat alone in seclusion for some hours with this jamali mast, then after a few days Bapji was sent back to Meherabad. During Baba's stay at Baroda and Ahmedabad, an "all well" telegram was sent to Him every day from Ahmednagar, conveying the welfare of the mandali at Meherazad. In a way, the two words of the telegram helped the mandali maintain their close contact with Baba. By November 16, 1947, Baba had returned to Meherazad (Pimpalgaon). Beginning in November, Meher Baba was apparently engaged in a special type of work. Adi Sr. had been instructed b beforehand to keep Gyara's house ready for Baba's stay, to serve as a resting place for the night. The house was quite close to Meherazad. On November 7, He visited the men mandali residing in the rooms outside the compound of the main building at Meherazad. The women mandali

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who lived inside were not allowed to see Him even from a distance. For them He was so close, and yet so far away. The Film Project Avatar Since May of 1932, which marked Meher Baba's second visit to America, He had showed great interest in having a film made which would reveal spiritual truths. During succeeding years He gave considerable attention to those who were entrusted with this work. Circle Productions, Inc., brought out two booklets (screenplays), but they were not published as they were not meant for circulation. One, "How It All Happened," was written by Karl Vollmoeller and was based on ideas given by Baba. The other booklet, "This Man David," 78 was penned by Karl Vollmoeller and

78

As I read the booklet, the last paragraph of this screenplay, also written under the instruction of Meher Baba, especially arrested my attention. The pertinent part of the text is:

“ Today if you come to Middlesville you will see the tree…ask anyone…and they will tell you about this tree, the strange tale of how. just a few months ago a Man (David) was lynched and how the next day the branches of the tree shaped themselves into a profile of the face of DAVID LORD, and you will look up, and you will see the face, molded by some Great Sculptor.” This reminds me of Lord Meher Baba’s image---His face with a scarf across the forehead—which appeared at Meherazad on the audumbar tree which is outside the window of Mehera’s room. It was noticed by her one evening in July 1969, a few months after the Avatar had dropped His body. The face is a natural formation in the bark, untouched by hand, and appears slightly raised as in a sculptured plaque. Once while having a stroll in the “Garden of Allah” at Meherazad, Baba pointed at this particular tree and remarked, “I like this tree,” without disclosing any reason. In January 1972, at the time of writing this footnote, the image on the tree is as clear as it was in 1969, in spite of the natural changes taking place in the bark. Since the face first appeared on the tree trunk, in place of the scarf across the forehead, a crown has become prominently visible. I present these facts to the readers and leave it to them to feel the significance of these events in their fullness.

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H. S. Craft. The scenes in this screenplay were to be photographed according to Meher Baba's instructions. I do not know whether or not Garrett Fort from Hollywood, who was the producer of famous pictures like The Invisible Man, Frankenstein and The Last Patrol, was also taking part in this project. He was closely connected with Meher Baba and His work. However, the distinguished personality Gabriel Pascal, the director of renowned pictures like Pygmalion and Cleopatra, had made a special trip from the United States to Switzerland to discuss some important matters with Meher Baba in connection with film work. After 1936, it seems that for over a decade there were no special efforts made to film the screenplay. By 1946, Jean Adriel, the author of Avatar, was working on this project with Alexander Markey's help. Later she sent two versions of the manuscript, with personal comments, to India for Baba's approval. In the winter of 1947, Baba sent the following cable to Jean regarding these two versions: "You say first not acceptable to the West; mandali (we) say second not acceptable to the East. Therefore, write for the first and last time something that will be acceptable to both." The subsequent screenplay was written by Robert Claire in collaboration with Jean. Avatar was the suggested title of the film. Gabriel Pascal was then working on a project to bring out a film based on one of the dramas by Bernard Shaw and even wrote to Baba about this enterprise. Apart from this, in his letter dated October 21, 1947 to Meher Baba, Pascal expressed a desire to arrange the shooting of the film Avatar in Italy. This project, however, was afterwards completely given up. Meher Baba in His lifetime showed intense interest in different matters at different times. Each time it seemed that nothing interested Him more than that particular phase of work. After some days, months, or perhaps years,

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the activity would be entirely put aside with perfect detachment. Baba's main concern was not the outward working of the project, for that only served as a scaffolding to further His mission of spiritual awakening through those who came into His contact by way of the project. Whatever He did, His attention was total and His response most natural and hence perfect. God, who becomes enformed as the God-Man out of spiritual necessity, quickens life in all its aspects. A Simple Significant Gesture During the days of petrol (gasoline) shortage in India, Adi Sr., who stayed at Ahmednagar, would visit Meherazad in his car once a week, on Sundays. On November 23, 1947, I had an opportunity to accompany him to Meherazad. It was so very pleasant to be in that peace-vibrating atmosphere again. Baba was in the same room where I had met Him a month earlier. To say He looked beautiful would be an understatement — I found Him more radiant and graceful than I had imagined. I was instructed not to touch His person. This time I presented two notebooks to Him. They contained a Marathi translation of questions answered by Baba which had been in the Meher Baba Journal. Meher Baba's Discourses had already been translated into Marathi by Deshmukh and Mrs. Indumati Deshmukh, so I chose to do this job. For me it was a sort of meditation on Baba and His teachings. Baba asked me to read a page from one of the notebooks. The expression on His face showed "well tried." He asked me to hand over the notebooks to Adi Sr., and that was the end of the matter and my interview with Him. I folded my hands to offer namaskar. Baba gave a pleasant smile, and by way of a gesture put three of His long, delicate fingers on His heart. Unawares I said, "Yes, Baba," as if I understood what He meant.

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As I stepped back, I wondered what that simple gesture implied. Did Baba mean that He ever resides in my heart? Or did he wish to console me that I had a place in His heart? Was it an indication that what matters is the language of the heart and not what I read to Him? I was sure that the gesture was not to indicate just the lub-dub of the heart, that most marvelous electromuscular pump encased in the pericardium. Did the three fingers point out that He is, in fact, beyond the three bodies and the three worlds? At the same time I felt that this would be a far-fetched connotation. One thing I gathered was that Meher Baba emphasized the importance of purity of heart, the seat of spirituality. I do not know why I said, "Yes, Baba," and yet He looked pleased at my madness! Whatever the interpretation, the incident provides a good theme for meditation even to this day. Meher Baba's simple gestures have sometimes revealed the treasures hidden in the heart, and His Silence, the immensity of His presence. Seclusion on the Hill By the beginning of December 1947, preparations were being made for Baba's work in seclusion on Tembi Hill, which rises behind "Baba House" in Meherazad. Sarosh Irani, one of Baba's dearest disciples, was successful in securing the top of the hill from the government for a nominal rent on a long lease. Padri, the engineer, was at work fixing the cement-asbestos siding sheets for the hut at the summit of the hill. The roof was covered with Mangalore tiles. The other hut was erected lower down, on the shoulder. In the evening on December 5, Baba and a few of the mandali ascended the hill. December is cold and windy, and it seemed incredible that Baba's delicate body could withstand so many uncomfortable seasons, all for the work

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which He alone knew. The mast Ali Shah was brought from Meherabad and was kept in the hut built on the shoulder, and Baba occupied the one at the summit. A small tent was pitched for the mandali. Beginning December 6, Baba did His work in seclusion for ten days. Most of the time He was alone in His cabin, but daily He sat alone with Ali Shah for three hours in the morning. Baba came down the hill on the morning of the seventeenth; however, His work with Ali Shah continued for two more days and then the mast was sent back to Meherabad. This hill is now known as "Meher Baba's Seclusion Hill" and has become a place of world pilgrimage. At the end of 1951 the structures on the hill were removed and made into a single room on the Meherazad premises. Baba stayed in that room for some days at the close of the New Life, and later He asked Eruch to occupy it. Baba Attends to Correspondence In between His mast work and the seclusion periods, whenever Baba had a bit of leisure He would attend to the letters and cables addressed to Him. To a few of His closer ones He gave instructions about even their day-to-day activities, including visits and journeys. For example, He sent the following cable to Delia DeLeon in the West: "Only if you want to be in England return there; otherwise remain in Panama. Eternal love blessings. Baba." He directed Norina to send the following cable to Milda Charlton: "Come if you can, otherwise don't worry. Baba blesses you all the same. He is everywhere." Baba reassured one of His devotees with the words, "My love for you will ever be the same as it was before." A contact with Meher Baba was a relationship with the movement of unconditional love. One of Baba's dear ones in the West who had stayed with Him in India wrote a letter relating

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inability to visit Him. It seemed that the person was grieved over missing a chance for the Master's sahavas. Baba's quickwitted and consoling reply was poured into the following four lines: "Your letter of love gave both pleasure and pain. Joy, because you always remember me; you have always been mine. Pain, because physically you cannot with me remain; Nevertheless my love in you always will shine." The words from the Master have a unique quality of radiating His presence and serve as a medium of silent communication with Him. It had been a long time since Baba had met His devotees who lived in nearby places like Poona and Bombay. There were many requests for darshan through letters, and some sincere appeals were made through the mandali. In response to these, Baba consented to hold a small gathering at Meherabad in the last week of December 1947. I had no inkling of this program. I casually wrote a letter informing Baba of the ensuing ten-day Christmas vacation of the school, and a few more lines which I do not recall. To my surprise, on the sacred Christmas morning I received a postcard from Adi Sr. by express delivery. It brought me tidings of joy. Adi wrote, "Baba was very happy to read your postcard ..." The God-Man reading my letter — simply unbelievable! But in His matchless compassion, impossible is made possible. Adi continued, "You, by yourself, may go to Meherabad to stay for three days — December 29, 30 and 31, 1947. Baba will be there during those three days." You can well imagine my joy, for this gave me the chance to participate in an unexpected sahavas with Baba. I felt it was a passport to a different land altogether.

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Needless to say, I availed myself of the opportunity vouchsafed through that blessed postcard. Heartache of a Lover This was my third visit to Meherabad. In the morning, December 29, I saw Baba walking briskly towards the old ashram building and then to His cabin. On the way, a pair of luminous eyes met mine and I felt blessed. Work on the foundation of the new ashram building, as is seen today at Meherabad, was being supervised by Kalemama, one of the mandali. Many merry faces were about, and to me Meherabad wore a gay and festive appearance. Baba called different persons to His cabin. Some gave Him a report of their work and got further instructions from Him. There were some personal interviews, also, for He was the compassionate confidant in whom His devotees trusted without reservations or fear. He was to them father and friend, mother and Master, all in one. By late afternoon, a mattress had been placed in the hall, covered with a clean white sheet, and a few cushions were laid by its side. Musical instruments — tabla and harmonium — were placed by the wall. I learned that Baba was to visit the hall to meet new arrivals. When He entered, He looked preoccupied. Some offered their pranams to Him, and a tired smile played over His face. He sat on the mattress and stretched His legs. At His signal the musicians began to play some of His favorite notes, and to the delight of us all, the sadness on Baba's face disappeared. He looked refreshed and radiant. A local qavval named Babu sang some songs. Baba then asked Dattu Mahendargee, who assisted Adi Sr. in his office, to sing. After playing a few notes on the harmonium, Dattu looked at Baba and tears rolled freely down his cheeks. Dattu had been one of the boys in the

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Meher Ashram. Baba did not look pleased at this sentimental outburst. He remarked: "One should not shed tears even if the head is to be cut off, and you are shedding tears in my presence! Outwardly, always look cheerful. Inwardly, if you so wish, you may shed tears, even without a break!" Dattu tried to check himself and with a choked voice sang one of Fani's fine ghazals. It commenced with a line, "Duniya kya meri bala jane!" ("How will the world ever understand my heartache!") After describing the ecstasies and tortures of the heart, the poet conveyed at the end: "There was a time, O Beloved, when I used to shed tears profusely; Nay, my heart ceaselessly bled at your remembrance. But now, what a pity, I have not the slightest pulse of love beating in my heart. The eyes crave to shed just a drop or two of tears for you, but in vain!" Baba seemed to appreciate the last two lines. He asked Dattu to stop singing and repeat the Urdu text of those lines. Baba remarked, "A lover of God has to go through so many incredible states!" The Urdu ghazals have a quality of their own which expresses the ecstasies and heartaches experienced by lovers in their madness for the Divine Beloved. Meher Baba especially liked ghazals composed by Ghalib, Jigar, Asghar and a few others, including Seemab and Dagh. "What Is Mind? What Is Heart?" The next morning, December 30, I saw Mohammed the mast, half bent, engrossed in searching with vacant eyes for "something" on the ground. He looked pleased at Dada's

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arrival (Mohammed always referred to Baba as Dada). Baba fondled him and a delightful expression lit his face. He had a standing inquiry for Baba. As he stammered to voice his wish, it was a struggle for him to push out the syllables that seemed to gag in his throat. The blocked words finally came out in the form of his usual request. "When will you take me to Falance (France)?" In 1937 Mohammed had been taken to France, and ever since then he had had a fancy to revisit that country. On behalf of Baba, Baidul replied, "We have placed an order for a chartered ship. When it arrives on the Indian coast we shall sail out on our voyage to France." I was told that this answer had been given many, many times, and every time Mohammed looked perfectly satisfied. In the evening we sat around Baba. I do not recall how the subject was raised, but Baba put two questions to us all: "What is mind? What is heart?" It set us to thinking. Some tried to express what they felt on the spur of the moment. Dr. Deshmukh, Dr. Nilu, Dr. Ghani, Adi Sr. and others of the mandali tried to answer, each in his own way. Baba appreciated the replies, and at the end He dictated the following on His alphabet board: "Feelings at rest and thoughts at work is mind. Thoughts at rest and feelings at work is heart." Baba did not wish to add any more words to this laconic remark. He looked at the gathering, smiled, and put aside the board. It was a signal for no more discussion and that the subject was dismissed. This reminded me of an incident I read about in the Meher Baba Journal. One morning Baba casually put a question to the mandali: "Where is God?" And after getting their replies, He remarked:

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"God is where you . . . are not . . . Where you . . . are, God is not." 79 In informal meetings, Baba did not like to give long explanations. Perhaps He expected us to discover for ourselves the deeper significance of His statements, for personal findings have greater influence on our thinking and living. From Baba's remark I gathered that the so-called difference between mind and heart was to classify the functions of self-consciousness, the impressioned life of every individual. The Ghadi That Counts On the last day of the year there was a remarkable qavvali program. A qavval named Narsing from the State of Hyderabad gave a unique performance in the durbar (court) of the GodMan, Meher Baba. With a style that was his alone and with meaningful refrains of ghazals, he entertained Baba with Urdu and Persian songs — a rare treat. The sweet, soft blends of ghazals, accompanied by the resonances of tabla and harmonium, filled the atmosphere with a melodious charm. Narsing also sang some familiar, favorite airs to keep the listeners who did not understand Urdu in the spirit of the occasion. For persons like me, such a program provided an opportunity to sit before the God-Man for hours. I felt happy, for I had Baba to feast my eyes upon to my heart's content. Baba sometimes looked here and there at the assembly of His lovers with those shining, powerful eyes, and all seemed held by them. Baba carried His tender humor with Him everywhere, and the programs were no exception. A witticism or pun would make us feel more intimate with His humanity. That

79

F. H. Dadacanji, “Notes from My Diary,” Meher Baba Journal, September 1939, p. 63.

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day someone brought to Baba's notice that as Narsing had commenced his journey to Meherabad, he lost a few of his belongings. To this the qavval added, "The last thing I lost was my ghadi (watch)." The word ghadi in Hindi has a double meaning — a watch, or a moment. Baba made a pun on this word and remarked to Narsing, "You have lost that ghadi (watch), but you have gained this ghadi (this moment, the opportunity to entertain the GodMan). Not that ghadi but this ghadi counts. That ghadi was quite insignificant, but this ghadi holds immense significance. Time will reveal it. Don't worry, but rejoice." Baba, however, arranged to pay Narsing an additional sum to replace the lost belongings, over and above the remuneration which had been fixed for this program. By 11:00 P.M., all the programs of this get-together were over and the buses were ready to take the visitors to the station or to town. I purposely hesitated at getting into the bus, but as they moved out I felt that I had failed to follow Baba's instructions to the letter. I had been asked to stay at Meherabad until December 31, and now I would be there still on January 1, 1948. In a way I was disobeying Baba, so I could not sleep but only wept. Mentally I asked Baba's forgiveness a number of times. It was fairly early the next morning when I saw Baba, His head covered with a scarf, coming toward the old ashram building. I approached Him when He was about halfway. I looked at Him in an appeal, but I could not speak. Baba patted me and led me to a room. Somehow I managed to relate the details of my lapse. He gestured, "Now forget about it completely. I forgive you. But henceforth be careful in observing the instructions." As He conveyed this, I noticed an unusual flash of sternness in His eyes, along with the usual glow of compassion. In one's life with the Master, obedience matters most — this was the lesson I learned on that New Year's morning.

18 Threefold Spiritual Work, 1948

The Tripartite Phase AVATAR Meher Baba adored the God-intoxicated souls, the masts, He loved immensely everyone who came into His contact, and He was intensely devoted to the service of the poor. In the year 1948 we find a delightful blending of this tripartite phase of His work. The journeys to contact masts extended from the Himalayas in the north to Madras in the south, and from Calcutta in the east to the Girnar in the west. After washing and bowing down to the feet of the poor in Ahmednagar district, Baba distributed over four thousand bundles of food-grain to them. He once remarked about this method of contacting the poor: "Nothing makes me happier than opportunities to bow down to God in all these forms." The formal opening of the Baba House at Meherazad and the new ashram building at Meherabad took place in 1948. After the middle of the year there were small-scale darshan programs at Meherabad every month. Above all, this year marked the active participation in Baba's great spiritual work by His lovers in the East and West. This participation lasted for around two months, twice for about two weeks each time, and we do not find anything like this in succeeding years.

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The Sufi School in America Significantly, the beginning of the year 1948 marked a short visit to Meherazad by Mrs. Ivy Duce and her daughter Charmian. They had left America toward the end of 1947 with the specific intention of meeting Meher Baba in India. From childhood, Mrs. Duce had had a religious mind which was sorely tried as she worked with the Red Cross in France during World War I. Later, she met Ada Martin, the Murshida of the Sufi Order in America. The Sufi message was first delivered to the West in 1910 by the great mystic and musician Hazrat Inayat Khan of Baroda. He later appointed Ada Martin of San Francisco, whom he lovingly renamed Rabia, as Murshida. Hazrat Inayat Khan passed away in 1927, so Rabia Martin, who believed in the spiritual hierarchy, was in search of a Qutub, or Perfect Master. She heard of Meher Baba in 1943 through Norina Matchabelli. Dr. Abdul Ghani Munsiff, one of Baba's intimate disciples, corresponded with her about Sufism in general and Meher Baba, the Perfect Sufi, in particular. Murshida Martin felt so convinced of Meher Baba's divinity that she expressed her readiness to place her Sufi school under His guidance. She expected Baba to visit the United States in 1947, but Baba changed the plan and postponed the visit. The Sufi Order under Meher Baba's Wing Dr. Allan Y. Cohen writes: "Murshida Martin carried out her dedicated work until 1947, when she dropped her body after appointing Ivy O. Duce as her successor. Murshida Duce was quite aware of the spiritual hierarchy and the necessity of an illumined or a Perfect leader of the Order. Not experiencing illumination or Perfection, she naturally turned to find the Qutub. Of course, before her death, Murshida Martin told Murshida

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Duce about Meher Baba. Murshida Duce was determined to meet Him. "Murshida Duce first met Meher Baba at Meherazad in the first week of January 1948. Immediately struck with the conviction that Baba was the Qutub, she posed to Him the problem of her leading the Sufi Order in the West, which she was reluctant to do. At that time, Baba told her that this was her destiny, that he confirmed her title, and said that He wanted her to continue the Sufi work; that as long as she remained honest, He would do her work for her; that He would protect her students from her making any mistake with them, and that He would protect her from taking on any of their karma. The next day, Baba told Murshida Duce, ‘You have to go home and reestablish this work all over again, and I want it on a safe, sound and stable basis so that it will last six hundred to seven hundred years.’ (Until Baba comes again.)" 80 Reorientation of Sufism A few years later Meher Baba reoriented Sufism. With reference to this "reorientation," I will quote the following statement which Baba made in America at Myrtle Beach, South Carolina. On June 17, 1952, He dictated on His alphabet board: "Meher Baba is equally connected with Islam and its Sufism, Christianity and its Mysticism, the Orient and its Vedantism, broad Buddhism, practical Zoroastrianism, Jainism and many other such isms which all speak the same divine Truth and lead to the same divine Goal. Meher Baba is also detached and above all these divine paths. He has

80

Allan Y. Cohen, Ph.D., “Meher Baba and Sufism Reoriented, Inc.,” Sufism (San Francisco: Sufism Reoriented, Inc., 1971), p. 28.

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to awaken the followers of these paths to the real meaning of these isms, in their true spirit, by reorienting these isms, and in this capacity He has reoriented Sufism in the charter to be universally adopted." The details of the reorientation of Murshida Duce's Sufi Order contain instructions regarding the principles, practices and corporate organization of the Order. In November 1952 Meher Baba sent His document from India called "Chartered Guidance from Meher Baba for the Reorientation of Sufism as the Highway to the Ultimate Universalized." Sufism Reoriented has verily rendered great service to the cause of disseminating Meher Baba's message of love and truth to English-speaking people by publishing His books, such as God Speaks, Beams, Discourses, and Life At Its Best. Thus in the first fortnight of January 1948 the seed of reorientation was sown by Meher Baba. During this short stay at Meherazad, Murshida Duce had the conviction that she had met the Perfect Sufi, God in human form, Meher Baba. She and Charmian left Ahmednagar in the morning on January 12 in Adi's car, driving to Poona to catch a train for Bombay, and from there she returned to the West. For all, Meher Baba is, indeed, One in all and All in all. Dr. A. Ghani Munsiff wrote: ". . . Meher Baba . . . on all counts, is the spiritual index of the time and if looked at dispassionately is assuredly the common denominator, who can be approached and claimed by all, without loss of prestige — cultural or religious." How true! A Circular Containing Five Orders On January 21, 1948 a special circular was issued wherein five orders were stipulated by Baba. All His followers were given a choice of observing any one or more or all of the

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orders for a period of twenty-five days, provided he or she could do so without jeopardizing household responsibilities, job or business affairs. Baba was very practical and yet very particular in asking His dear ones to follow the instructions. It had been the experience of many Baba people that a sincere desire and a suppliant heart made things favorable, whether at home or in the office. Observance of the orders was to commence February 1, 1948. They were: 1. To take one meal a day, and tea or coffee only twice. 2. To observe silence. 3. To feed every day one poor person with one's own hands, a different person each day. 4. To abstain absolutely from any sexual relations whatsoever. 5. To meditate one hour each day. Baba's followers were asked to think thoroughly about the orders and then inform Baba of their decision before February 1. They were to fill in the slip attached to the circular, stating the number of the order or orders which they wished to observe, and sign it. The Westerners received this circular in the last week of January. Since there was little time, those in America, England, Switzerland, France and other countries informed Meher Baba of their decisions by cable. On the East Coast of America a group of stalwarts in New York was carrying Meher Baba's message to sincere seekers. On the West Coast, Malcolm Schloss and Jean Adriel in California had been instrumental in bringing earnest souls to Baba. The day Malcolm received the circular, he held a meeting. Coincidentally, Margaret Craske, one of Baba's dearest disciples, arrived in Los Angeles for a week's stay, on detached service for a ballet theater. It was a happy get-together. Malcolm wrote a very promising report about the responses of the group. By the way, I may mention that Baba liked to read or hear Malcolm's letters, but his hand-

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writing was so peculiar that one of the mandali had to go through it patiently and type it out for easy reading. Inquiries About Observing the Orders Many people expressed their feelings of joy and gratitude for this Baba-sent opportunity. One from the West wrote: "My heart rejoices that during these twenty-five days of February, I am to be a part of your great spiritual work. It's a privilege and honor to be included in this spiritual undertaking." Some expressed their heartfelt thanks to Baba for this unique participation in the divine discipline, collaborating with the Master in His work, in however small a degree. There were inquiries regarding the meaning of the orders. One person asked if "tea" meant breakfast! Baba conveyed: "Tea means plain tea, that's all." Some wrote letters to Adi Sr. requesting that Baba clarify the order about feeding the poor. Baba explained: "You have to feed one with your own hands as a mother would feed her own child." Personally, I interpreted the order to mean serving food to the poor with my own hands. One of my friends felt that I was wrong in my interpretation, and in the first week of February, without my knowledge, he wrote a letter to Adi about the order. Adi brought the matter to Baba's notice. I received an unexpected postcard from Adi Sr. with Baba's instruction to "continue serving food to the poor as you seem to have been doing." Replying to a letter of mine, Adi wrote: "Baba is too benign to mind seriously any shortcomings in us provided we are prepared to obey Him implicitly and wholeheartedly. Of course, we must try to get over the weaknesses, but on no account should we brood over them." Baba allowed a few individual exceptions to the general rules. Ruth White from America wrote: "In our place no

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one is hungry or without food." She sent tins of food — a soy bean product reinforced with powdered vegetables and vitamins — to be fed to the poor in India. The tins were accepted, as that was the only way for Ruth to observe the third order. Try Your Best The house where I stayed was quite small. I was trying to observe all the five orders, including that of silence, so I preferred to pass most of my time on the enclosed veranda of my neighbor. Even there, a few distant acquaintances dropped in to see me in my "dumb state." It was a test to remain silent, but the humor of the situation brought in joy which my heart savored to the full. One of the boys who had stayed in Meher Ashram at Meherabad, from May 1927 through 1929, wrote to Baba about his inability to observe any of the orders for the first few days. At that time, only letters regarding the orders were brought to Baba's notice. Adi Sr. replied: "Baba read your letter and felt displeased; you, who have been connected with Baba since childhood, ought not to have treated the circular so lightly. But now, anyway, Baba is glad that you have realized your mistake." In a sense, Baba's love was very personal. Once He accepted anyone as His own, the sincerity of that person would please Him and any negligence would displease Him. Baba often remarked: "Try your best and do not worry over the results." Regarding the fifth order, a few devotees asked if they could conveniently divide the hour of meditation into parts. Baba made it clear that it had to be done at a stretch. As for remaining celibate, one of my friends later related to me how sorry he felt, for his wife failed to cooperate with him. Poor soul!

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First Phase of the Tripartite Work Meher Baba entered upon His tripartite spiritual work on January 18. That day He started taking one meal a day and tea twice, and He continued this until February 25, 1948. The first part of the work was related to mast contacts. Baba had Ali Shah brought to Meherazad from Meherabad, and silent sittings with this unique fifth plane mast continued for ten consecutive days. There was in him an appealing restlessness and poise peculiar to those in love with God. He received Baba's divine presence in the spirit of innocence, and it was a benediction in disguise for his intoxicated and dazed being. He would stop talking as abruptly as he had begun. He did not speak much but he had an unspeakably soft voice, for the sweet glance of God had pierced his heart through and through. No wonder he has been the first in many phases of Baba's spiritual working. At Mahabaleshwar some months earlier, while standing before Meher Baba, Ali Shah mumbled, "Bolenge, bolenge, lekin kab bolenge malum nahin" ("He will speak; He will speak, but when He will speak is not known"). The depth and profundity of Meher Baba's silence was and is beyond the understanding of the saints, also. At Meherazad, Baba sat with Ali Shah daily for three hours each day. On January 27 Baba bathed him and the next day sent him back to Meherabad. A sanyasi (mendicant) and a seeker were then brought from Poona. The sanyasi was sent back the next day. The seeker presented a pathetic figure. Baba shaved and bathed him. After the bath he was given new clothes to wear and he looked a changed person. This seeker generally preferred to sit in the sun for most of the day. Baba sat alone with him for an hour in the morning and for a few minutes in the evening. On January 30, a Muslim who appeared to

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be mad was brought to Meherazad from Ahmednagar. After the regular procedure of shaving, bathing and presenting new clothes, he was sent back to the city. The seeker was sent back to Poona on February 3. Ali Shah was brought again on the morning of the fourth, and with this contact Baba completed that phase of His work with masts. Kumbha Mela, a Retrospect The second phase of Meher Baba's tripartite work was to contact sadhus at Allahabad — they had assembled there for the Ardha Kumbha Mela (fair). A few years previously, before Baba began His work with the masts, He had visited the Nilgiri Hills in the south of India. While there, he casually remarked that He intended to contact about seven thousand sadhus in one day, which was a surprise to those who were with Him. Later He commenced His work of contacting masts. In 1941 the occasion of the Allahabad Maha Kumbha Mela had provided an opportunity for the fulfillment of Baba's wish. The Kumbha Mela is connected with the astronomic positions of the different signs of the zodiac in relation to the sun, and it also has some mythological background. This is the greatest fair held in India — at Allahabad, Hardwar, Ujjain and Nasik. Meher Baba decided to visit Allahabad the end of December 1941 for the purpose of contacting the seven thousand sadhus. At Allahabad, the main place of pilgrimage is at the confluence of two rivers, the Ganges and the Jumna. It is believed that the mythical Saraswati river also joins the flow, so it is called Triveni Sangam (the confluence of the three). According to the Indian almanac, the day of the new moon in the month of Magh is the momentous occasion when

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thousands of sadhus and pilgrims dip into the holy current during the stipulated time. This is believed to be beneficial spiritually. Baba reached Allahabad in the morning on December 29, 1941. First He went around the Mela grounds that stretched for over two miles on the sands of the riverbanks. At sunset, He commenced the great work as he coincidentally encountered a sadhu whose beaming face failed to hide the exuberance of his heart. He was intently gazing at the setting sun, shouting with joy, "Jap! Jap!" ("Meditate! Meditate!") He had put on Indian clothes and on his head was an old British sofa (pith) hat — perhaps this combination was a symbol showing that Meher Baba's work of spiritual upliftment was intended for both East and West. The second contact was a young, handsome person, completely naked, his body covered with sand and dust. This was a mast whose like the mandali had not seen before. His eyes looked alive with joy and he seemed absorbed in communion with God. But when from a distance of about fifty feet he saw Baba, the divine Beloved, he began to dance, gracefully moving his hands. Suddenly there came over him a rushing emotion that engulfed his being, and he sat down. Baba quickly walked up to him and extended His hands. The sadhu got up and gazed at Baba dumbly. Baba looked immensely pleased and embraced him most lovingly, unmindful of the dirty body of the sadhu. Baba later remarked, "Just as the state of the soul's union with the Oversoul is beyond the realm of understanding, so also is the state of this perfect lover of God indescribable." After contacting over three hundred sadhus, Baba returned to his residence. During the next day, from six in the morning until nine at night, He completed the Herculean task of contacting seven thousand sadhus, as He had earlier indicated He would.

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Meher Baba left Meherazad for Bombay on February 7, 1948, with a few of the mandali where they boarded a train for Allahabad to contact a number of sadhus. It was the period of Ardha (half) Kumbha Mela, and in honor of this periodic astronomic occurrence, hundreds of sadhus of different sects — sanyasis, bairagis and some others — had collected and camped at different places over an area of three miles on the banks of the Ganges and the Jumna. This was Baba's second visit during the Kumbha Mela. At the touch of dawn on February 9, Baba and the mandali left their quarters for the Mela grounds. Over a million pilgrims and thousands of sadhus had flocked together. The different camps of the sadhus were known as akhadas. Some sadhus had matted and braided hair reaching right to their knees; some had topknots, and some were clean-shaven. Some, especially the mahants (the heads of ashrams) wore rich and costly clothes, but most had plain white or ochre colored kafnis, and a few had no clothes at all. Some were short and plump, some tall and thin, some strong and hefty, and a few were lean and emaciated. Some had applied vermilion to their foreheads, while the foreheads of others gleamed with different colored powders and pastes. Most of the bairagis had ash-daubed bodies. Through different sects, the ancient Indian culture has provided a variety of traditions and rituals that aim to invoke real devotion to God. But the rituals, instead of making things easy, often make the heart hard and unreceptive. When followed blindly, the outward forms of the rituals are prone to invite deception. You can put flowers in a vase but not the fragrance! Rituals of some kind seem necessary, but ritualism becomes a hindrance. In fact, one has to discover for oneself the way of life as a wakeful meditation — to make God one's constant companion. In spite of the kaleidoscopic

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pomp and show of different sects at the Kumbha Mela, there were some spiritually advanced souls and many spirituallyminded persons assembled on this occasion. So it was a fair field for Meher Baba to give a spiritual push in that religious atmosphere. He also remarked that from the days of old, Allahabad has been known for its spiritual atmosphere. Contacting Sadhus and Masts Baba made a rapid survey of the Mela grounds that morning after reaching the main premises. The mandali were acquainted with the location of different camps or akhadas. At Baba's discretion, He was taken to the entrance of the different camps. The mandali stood at the gates and Baba moved briskly in the soft sand to contact the sadhus. He had to bend down in quick succession to touch the feet of each — an ordeal for His delicate frame. Selection of sadhus was left to Baba's on-the-spot discretion. Some were moving around, some were squatting, some praying, others resting. Baba moved like lightning through the camps. Some of the sadhus were greatly impressed by Baba, for He carried some incredible power in His presence. But by the time the amazed sadhus regained their senses, Baba had gone far ahead, perhaps even out of sight. Within three hours Baba had touched the feet of about four thousand sadhus, and by ten o'clock He declared that His work at the Kumbha Mela was over. He also remarked that He felt happy to have contacted seven really advanced souls among the sadhus. He looked fatigued but soon felt fit and fresh as ever and expressed a wish to contact some masts in the city. In Allahabad Baba contacted four masts. Vishwanath was adept in closely imitating the sounds of the harmonium and tabla. This mimicry pleased Baba as much as it did the mast himself. Shah Saheb had a gypsy streak in his blood. He

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roamed about the city with a book under his arm and glasses well down his nose. The glasses were used neither for reading nor for better vision — it seemed that he was just fond of wearing them. Baba also contacted the naked Qamruddin Mast, who loved dogs as pets. About each of these three masts Baba remarked, "A good mast, a good contact." Sheikh Mardan smoked excessively and was a moderate mast. He, too, was blessed with Baba's touch. Then, having completed the great work at Allahabad, Meher Baba left that same night for Bombay. The Great Masts of Bombay En route to and returning from Allahabad on February 7 and 11, Baba passed some hours in Bombay. He had, in fact, gone through this city a number of times, but these two short stays have a special significance. With His first group of mandali, Baba had stayed at Dadar in Bombay at Manzil-e-Meem from June 7, 1922, to March 25, 1923. During this period He contacted some advanced souls in Bombay, then there was a long break in this type of work, which was resumed by Baba after twenty-five years when He contacted some high masts there. In a way, it was a Silver Jubilee celebration of His stay at Manzil-e-Meem. Baba reopened His mast work on February 7, 1948 by visiting a unique God-intoxicated family of seven sisters and two brothers, all of whom were born as masts and mastanis. The family lived in Mahim, a locality near the shrine of Maqdum Shah. The eldest brother, who lived a normal enough life, was able to provide for and attend to the material needs of his wonderful brothers and sisters. The mastanis never came out of the house but could manage to cook food and wash the clothes. One of the brothers had shut himself in a room and the food plates had to be pushed inside. The other, Ali Asghar, lived on the veranda ─ formerly

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he had been very aggressive and kept in chains. At the time of Baba's contact he was quiet, and he looked very filthy. He belonged to that holy band for whom even any filth was a thing of beauty. It can well be said that he was fond of filth, for if sweets were offered to him, he would not eat them unless they had been plastered with some sort of dirt. Baba visited the house and was with Ali Asghar for some minutes. Baba then motored to the southern part of Bombay -Colaba to see Pathan Baba. This mast had a stately bearing, and with his long, white flowing hair and beard, he was an impressive personality. His peculiarity was to anoint his hands and feet with a paste of flour and butter, and his choice of a seat was behind the Municipal Conservatory Carts and just by the public urinals. How these souls could live in such reeking places for years, God alone knows! Pathan Baba was on the fifth plane, and Baba remarked that he was three-fourths salik-like. Prior to this visit, Baidul had tried to take him to Meherazad for Baba's contact, but Pathan Baba knowingly turned his sparkling eyes to Baidul and replied, "I am always with Him (Meher Baba); let Him be here once." In fulfillment of this wish, Baba visited him twice on the same day. When they returned from Allahabad on February 11, the Baba party arrived at Bombay early in the morning. It was a long, tiresome journey, but at the station itself Baba expressed a wish to contact Umar Baba, a mast of the sixth plane. He was in a complete majzoob-like state and resided in the old graveyard (qabrestan) on Grant Road. During the day the mast could be seen pacing to and fro like a restless tiger. When Baba reached the graveyard, it was still dark and Baidul had to wake the mujawar (attendant). From his wide experience Baidul had learned that the attendants knew the ways to bring masts into a good mood. Often this way of approach had worked well to save time. Baidul asked

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the mujawar to persuade Umar Baba to sit with Meher Baba for a secluded contact. Soon the mast drew himself up to his height, glanced at Baba and agreed to the contact. This significant silent meeting with Umar Baba must have been very satisfying, for Baba looked extremely happy and seemed to radiate cheer all around as He came out. Baba then contacted three more masts in different localities of Bombay, and without having had a good rest, He immediately left by car for Meherazad and arrived there before evening. A Choice for the Mandali In the early years, Meher Baba's birthday was privately celebrated according to the Zoroastrian calendar. Some Baba devotees used to inquire of the mandali the date of Baba's birthday, which varied every year on the English calendar. In 1948 it was on February 13. When replying to the loving inquiries, Baba was pleased to add a line by way of a message: "Here, there and everywhere, my love and blessings." Because the Baba House at Meherazad was to be reconstructed, by February 15 Baba and all the men and women mandali left for a stay at Ahmednagar in Rustom (Rusi) Jehangir Irani's bungalow. Soon one more bungalow adjacent to this house was hired — it was on the premises of an old ice factory. Baba broke his partial fast of forty days on February 26. While attending to correspondence, He dictated the following cable to Delia DeLeon: "If your coming to India in July is difficult, cancel coming. We will meet sometime, somewhere." Delia, however, managed to visit India in July with Jean Adriel. The great Indian leader and father of the Indian nation Mahatma Gandhi was assassinated at Delhi at 5:30 P.M. on January 30, 1948. He had been on his way to the prayer

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ground at Birla House. According to Hindu funeral rites, after the period of nationwide mourning, his ashes were immersed in the confluence of rivers at Allahabad (incidentally, following Baba's sanctifying visit to that place), and newspapers published special articles on Gandhi's life and work. Gandhi first met Meher Baba in September 1931 on the steamer Rajputana — he was on his way to London to attend the Indian Round Table Conference. Baba always praised Gandhiji's sincerity and honesty in life. In February 1948 in an informal sitting with the mandali, some articles on Gandhiji's life were brought to Baba's attention. He casually remarked, "People regard Gandhi as a mahatma. What do you take me to be? And do you wish to hold on to me till the very end?" He also added, "If any of you really feels confused or disappointed (over my status), he would be rendering me a great service by leaving me. I want you to be honest to yourself and to me. I am what I am, what I really was and will ever be. So once and for all, think well before you decide." He instructed each of the mandali to give Him a written and signed reply. Baba Is All in All Some of the mandali's replies to this choice are given below: Norina: In you . . . I believe. For you, I am ready to live and die. Elizabeth: One thing I know: if you had not come into my life there would have been no other Master for me. Having come, there is no other way for me. Kitty: Your love brought me to you, your love has kept me with you, and your love will bind me to you till the end. Rano: The one certainty in my life is you, beloved Meher Baba. I am yours and always will be yours.

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Kaka: Happen what may, I will always stay with Baba, I say. Feram W: Baba is BABA, so there is nothing to be said. Pendu: I know one thing — that I have to serve Meher Baba. Padri: For me, Meher Baba is God. I am born to serve Him. Vishnu: To me, Avatar means God. Meher Baba is God. Nilu: I do not doubt the Avatarhood of Meher Baba. Sarosh: Philosophy or spirituality is not my line. The only one to whom I bow down with open heart, as God, is Baba. Jal S.: I shall stick to Meher Baba till the end. Meherjee: I have totally surrendered to you. I will never leave you. Nariman: Beloved Baba, I had pledged to be yours and for you forever. Adi K.: Meher Baba is the Avatar. I am dedicated to Him and will continue to serve Him till the very end. Eruch: For me, Baba as BABA is all in all. It was this deep, unshakable conviction that Meher Baba evoked in the mandali which had helped them to lead the life of literal obedience to Him as God in human form. Personally, I hold Gandhiji in high regard — his faith in God and his sacrifices for the country were matchless. His autobiography Experiments with Truth, his utterances and explanations about the importance of remembering God and the significance of prayers in everyday life, had influenced me to a considerable extent. When I heard the news of his assassination, I felt very ill at ease, for his violent and brutal death upset me considerably. I remember it was a Friday. In some way I was reminded of the life of Abraham Lincoln. Coincidentally, just a day after this tragic event, I commenced observing silence as per Meher Baba's circular. Reading Baba's words of wisdom poured sunshine into the dark, confused chamber of my heart, and I felt much relieved. When one comes into contact with Meher Baba,

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one's love for the great personalities of the world slowly gets transformed in love for the God-Man, who is the One in all and who represents the Divine Life. Distribution of Bundles at Katol After the first two phases of His tripartite work, Meher Baba commenced the third phase, connected with the poor. At the beginning of January 1948, the mandali at Meherabad were given the duty of tying up bundles, each one containing eight pounds of jowar (millet) wrapped in a yard and a half of white cloth. Within a month, more than four thousand bundles were bound and neatly stored in a room at Meherabad. Baba instructed some of the mandali to select different parts of the economically undeveloped areas in the district of Ahmednagar, and through local contacts of responsible persons and social workers, they delivered over four thousand tickets to needy persons, irrespective of caste or creed. The word "prasad" was printed on each ticket. These individuals were instructed to collect their prasad at selected places on different dates. The name of Meher Baba was not disclosed — they were under the impression that a wealthy philanthropist was offering the foodgrain to them as charity. The work commenced on February 16 with a visit to Katol, which lies at the foot of the Western Ghats eighty miles to the north of Ahmednagar. The advance party reached the town fairly early. In the compound of the dak bungalow there were giant mango trees, under which the invitees began to gather in groups. In one of the corners, water was being warmed for washing the feet of the poor. Meher Baba arrived by 8:00 A.M. Each person was first led to the bathing room and asked to stand on a low stool. With one hand Baba poured a mugful of lukewarm water over the feet as the other hand swept over them. One of the

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mandali, sitting at the exit, would dry the feet with a soft towel. Some of the mandali then requested that the people sit in lines to get the bundles of grain. When Baba had washed the feet of all the ticket holders, He went into the next room where the bundles were piled, occupying a seat midway between the narrow corridors by which the villagers were to enter and leave. None of the mandali was allowed inside the room — Baba distributed the bundles in absolute privacy. Over a thousand people were benefited and blessed at Baba's hands. Just Like Christ Baba paid a visit to Parner, twenty-five miles to the west of Ahmednagar, on February 18. Here it had been arranged to do the work of distribution in the local primary school. The procedure of washing the feet of the poor and giving out the bundles was outwardly the same as at Katol, but one small incident is worth mentioning. "While waiting for the washing of feet, one of the crowd — an old man in rags — was overheard to say in English (pointing to Baba at work), 'Just like Christ.'" i 81 It was very rare to find English-speaking poor persons in the Indian villages. On February 20 Kharda was visited, a remote village to the southeast of Ahmednagar, where the school again provided the place for the work. Two days later a similar program was arranged in a refugee camp at Visapur. The people were mostly from Hindu families from Sind who had migrated to India from Pakistan. At Visapur, the secret somehow leaked out to the poor that a saintly personality was going to wash their feet prior to their being given the prasad. The refugees argued that, in fact, they should be allowed the privilege of washing His feet. When Baba arrived

81

William Donkin, The Wayfarers, p. 402.

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He was told of their intention. He canceled the program and instead donated a goodly sum as a contribution toward the camp welfare fund. About eight hundred villagers were collected on the premises of Meherazad on February 29, and they received bundles from Baba's hands. One humorous event in the solemn program gave Baba a hearty laugh. An elderly person, after receiving prasad, very gravely blessed Baba. Later Baba remarked with a smile, "For a long, long time I have been wanting someone to bless me!" His humor was a delightful, inseparable aspect of His life. To compensate for the work that He had expected to do at Visapur, Baba instructed the mandali to choose some other place, so Vambori, twenty miles off to the north, was selected. On March 7 Baba visited the village and completed the distribution of the four thousand bundles of grain to the poor. At the four villages He also gave money as prasad to more than two hundred people. Thus the tripartite work of forty days, which had been expected to be finished by February 25, was concluded ten days later. Meher Baba once remarked regarding such work: "As Baba I gave; as the poor, I received." His is the non-dual life — a life of love that knows no separation.

19 Visit to Uttar Kashi, 1948

Ordained Mission of the Avatar AS one reads the account of Meher Baba's contacts with the God-intoxicated souls, the masts, at the outset as well as in retrospect one comes upon a phase unmatched in spiritual history. The work seemed so simple in its outward expression, yet in effect it was profoundly deep — so visible, but abundantly penetrating. Especially in the forties, the work with masts was "the must" in Meher Baba's life; it far outweighed other phases to which He gave attention. The inner life of the mast tendered a mystery, and so the channels through which Meher Baba reached his dazed being were inherently mystical. Baba underwent great inconveniences and hardships to reach the places where they dwelt. With ease of manner and the gentle love that was evident in Him, He carried on His divine work as an ordained mission that none can take over until the Avatar again becomes enformed. This Advent occurs when humanity feels adrift and is in need of the Star to sail by on the shoreless sea of life. India, Nearest to the Creation Point Masts, with their mysterious states and peculiar traits, as explained by Meher Baba, are mostly found in India. Very

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little is known about them in other countries — if anything, it is in the form of distorted interpretations. Why should such Godintoxicated souls be found in India mostly? It is a fair question. Instead of attempting to answer it myself, I will quote two paragraphs from The Wayfarers, perhaps the only book on the masts: A person of inquiring mind may wonder whether masts may be found in other parts of the world, and if they are not, then why it is that India alone is gifted with such souls. Baba, in explaining this paradox to his disciples, told them once that India was nearest to the "creation point," and was, therefore, the most significant country in the world in the realm of spirituality. It was for this reason, he explained, that there were very few masts outside India, and none in Europe or the Americas, although there were mystics, saints and God lovers there. He told them, however, that there were a few masts in Arabia, a few in Egypt, a very few in Iran (mostly in Meshed and Tabriz), and a very few in Tibet. It is, therefore, not surprising that in the western world there are, as far as I am aware, no traditions about these God-intoxicated souls, and that when a Westerner is confronted for the first time by the eccentric characteristics of a mast, his reaction is, quite possibly, one of incredulity and even abhorrence. 82 Meher Baba did not feel it necessary to explain much about the subtleties involved in His work with the masts. Again, there was no rigid method employed in contacting them except that He expected them to be in a good mood at the time of His meeting them. Some high masts were contacted only once, while a few had recurrent Baba contacts. Sometimes there was a seeming regional concentration, as in Hyderabad and Baroda and the states of Uttar

82

William Donkin, The Wayfarers, p. 32.

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Pradesh and Punjab. In 1948 this was also the case in Bombay. Baba paid a visit to that city in February 1948 and revisited it in March to contact those comrades of God, the masts. Masts of the Multifarious City Immediately after the tripartite phase of forty days mentioned earlier, Baba recommenced His work with the masts in full swing. He visited Poona on the first day of March to contact Shastri Kher. This advanced pilgrim chose as his residence the open space near the vegetable market in the heart of the city. Once he had been a shastri, meaning well-versed in the scriptures, and his knowledge had attracted crowds of people to him. Later he discarded the load of learning, and the God-Man felt impelled to visit him. The second series of mast contacts in Bombay commenced March 15, 1948. The first one was Haji Nur Ahmad Baba, a Pathan in his sixties. He, like Shastri Kher, had once been a religious teacher. All of a sudden he realized the worthlessness of the intellectual approach to God. It was at this propitious moment that he was hit with the arrow of God-love. The impact was so tumultuous that Nur Ahmad began to roam naked in the streets. What blessedness to get lost in the wonder of that blissful Presence! Meher Baba referred to this type of mast as "ittefaqi.” He explained: "An ittefaqi is a mast who, without any love or longing, becomes suddenly, and accidentally, intoxicated by Divine Love ... The dominant mood or behavior of an ittefaqi at the very moment of becoming intoxicated by Divine Love, colors all his subsequent behavior as a mast." 83 At the time of contact Nur Ahmad was at Kurla, a suburb of Bombay, and he was held in great reverence by his kinsmen, the Pathans.

83

The Wayfarers, p. 30.

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In all, Baba contacted eleven masts in Bombay. Shah Saheb was an advanced pilgrim. He always preferred to move about and wore a long black kafni. One mast located in Bhendi Bazar was a great pan chewer, and the red spittle had colored his clothes to a large extent. He had remarkable eyes. They reflected a blending of sights of the far-off horizon and the heaven within. The naked Dhuniwala Baba was unmindful of the seasons that passed. All day long he sat by the fire of the dhuni. Ahmad Mastan was a good mast. He was always seen with a gunny sack around his belly — he had, in his masti given up all other "worldly riches." Saiyid Nur Ali Shah, with rings on all his fingers, was in the habit of constantly murmuring something to himself or to others. At the time of contact, Baba seemed to enjoy every bit of his nonsensical talk. It is said that the irrelevant words of masts sometimes display mystical foreknowledge, though rarely. Nuruddin Mast Baba, swathed in dirty rags, roamed about everywhere in the city and slept anywhere he liked. Another mast, Ali Hussein, would sit silently at different places, gazing mostly at the blue sky as the years passed by. After contacting these diverse types of masts in the multifarious city of Bombay, Baba returned to Ahmednagar. But within a week He left this headquarters for an extended tour, to visit the eastern and northern parts of India in search of God-intoxicated, God-communed and God-absorbed souls. Calcutta, the Eastern Gate of India The main target on this tour was a visit to Uttar Kashi in the Himalayan region. Gustadji, Kaka, Baidul, Chhagan and Eruch accompanied Baba. On the way to Calcutta the party stopped at Ambikapur (Madhya Pradesh), where Baba was received with a great ovation by Jal Kerawala, who held a high government post as Commissioner at Ambikapur. I never had the opportunity to have an intimate

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talk with Jal Kerawala, but he was one with whom I wished I had some acquaintance. With his noble face, he looked so personable that one could not but grow fond of him. He was one of Meher Baba's endearing disciples, and he was also one of the few persons whose residence was visited by Baba during the mast tours. This tour was no exception, and Baba stayed at Ambikapur for a day and even agreed to hold a small darshan program. On March 30, 1948 Baba arrived at Calcutta, the eastern gate of India. There He boarded a train for Dacca, then the capital of East Pakistan, now Bangladesh. But as the train reached Rana Ghat, the frontier station, Baba decided to change to a train that would take them back to Howrah (Calcutta). The mandali dared not question Baba about this. They knew that they had to play their parts blindfolded, as it were, with the conviction that the God-Man knows best. This apparently indecisive and restless mood of Baba's continued even more during His stay in Calcutta until the first mast had been contacted. An Out-of-the-Way Condition By the time the return train reached Calcutta it was seven thirty in the evening and Baba consented to stay in a hotel for the night. Eruch knew the hotel where Baba had lodged during their last visit, but this time Baba put forward an out-of-the-way condition. He proposed that His room should be at the end of a corridor and that there should be a vacant room between His room and the mandali's. It was expected that the manager of the hotel would not charge the party for the vacant room. Eruch was entrusted with this task. To his surprise, he found that one hotel had three vacant rooms on the fifth floor. He told the manager that his elder brother (Baba) was very sick and was in need of a quiet atmosphere, so the manager agreed to give them

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the requested accommodations. Eruch had to spend more than an hour on this hotel hunt. When the party arrived from the station, the mandali, though exhausted, felt happy that Baba had gotten the rooms He desired. At midnight Baba complained that the banging away at anvils in a nearby workshop caused too great a disturbance. Eruch, who was the night watch, went down the five flights of stairs and implored the proprietor of the workshop to discontinue the clanging, for the sake of his elder brother who was very ill. The man consented to stop the noisy work. After an hour or so, Baba, who had a very sharp ear, detected some soft movements in the adjoining room. He told Eruch to inquire of the manager regarding this breach of promise. Eruch was told that a respectable couple had unexpectedly arrived at the hotel, and as the room was vacant and the Baba party was not paying for it anyway, the room was given to them. On his way back Eruch knocked at the door of the occupants and explained to them about the delicate health of his elder brother, and they agreed to be as noiseless as possible. The Master, the Wisest of the Wise A few minutes passed and there was a tap-tap on the door of Baba's room. Baba looked irritated, and Eruch opened the door. He found a waiter with ice water! Perhaps the waiter mistook the room and it was intended for the newly-arrived couple. Whatever it was, by this time Baba firmly announced there would have to be a change in hotels. He gestured, "I cannot bear this commotion. We must move on to some quiet hotel." After a certain point, none of the mandali would argue with Baba. Being convinced of the spiritual burden that Baba bore for humanity, they kept quiet and humble, whatever He did or ordered in His agitated moods.

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Eruch woke up the mandali resting in the other room and conveyed Baba's decision to change their hotel. Without raising any objection, they all started packing up the bundles of luggage. Gustadji, who had been observing silence for over two decades, began to convey something to Eruch through gestures. Eruch, in exasperation, said, "God bless me! I have to attend to two 'dumb' persons!" Just at this moment Baba stepped into the mandali's room. Looking at Eruch, He gesticulated, "Am I dumb?" Eruch felt very sorry. He apologized, and Baba smiled away the remark. Half asleep and half awake, the party descended the stairs. At the time of settling the bill there was some haggling at the counter. The man at the desk wondered at the behavior of this group, for they seemed to come from noble and respectable families. While the luggage was being loaded into tongas, the proprietor of the nearby workshop recognized Eruch and said, "You asked me to stop the noisy work of molding the iron. I agreed to it for the sake of your sick brother. Now you are leaving the hotel at such an odd hour! How wonderful!" What could the mandali do except apologize again and again to appease the man? Perhaps Baba, who was sitting on the back seat, enjoyed this joke. Because of Baba's strange condition regarding a vacant room, it was difficult to get the required accommodations and the cabs moved on from hotel to hotel. At last, by 6:30 in the morning the party was lodged in a hotel. The previous night the mandali had had no supper, so Baba allowed them to have a fine feast and all felt refreshed. But within two hours, Baba, on one pretext or the other, wished to change the hotel again. Why? He had His own reasons, that's all. This incident is given in detail to show that while engaged in His spiritual work, sometimes Meher Baba would be, to all appearances, extremely restless. The mandali

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accompanying Him had to bear the brunt of His moods in the form of inconveniences, but with a cheerful spirit. Only after contact of the first mast in Calcutta did Baba's mood begin to show signs of His usual calm and gay nature. Here I am reminded of two couplets that Dr. A. Ghani Munsiff once explained to me. The lines were in Urdu, and a free interpretation follows: However humiliating it may appear, in the company of the Master the real life lies in annihilating your ego — the center of intellectual reactions. Whatever the Master does, do not question His wisdom. He is not mad but the wisest of the Wise. He is that moth (paravana), God in human form, through whom, strangely enough, the flame (Shama), the Light of lights, is revealed. Oh, worldly wise, you have no idea of the life of Love which includes infinite contradictions! Contacting Masts in Calcutta In the morning on March 31, the first mast Meher Baba contacted was Mastan Shah. He was a rough, tough person with the sunburned skin so common with the masts. He would loiter in the locality known as Central Avenue, muttering. Words as they come from masts do not make sense to us, but in some cases they sound like notes from a deep bell, with pleasing intonations. Baba appeared happy with this mast contact and there was a marked change in His mood. Ramdas, Samsher Data and Rahim Shah were old and moderate masts. It was said about Sufi Saheb that for over a decade or so he did not sit or even squat but either walked or remained standing. At the time of Baba's contact, however, there had been a marked change in his outward behavior. He preferred to stay in a tiny room, where he sat all day.

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On April 1, Baba woke up very early and resumed work, contacting a mast at 4:00 A.M. The next was a moderate mast, Abdurrehman, who was very fond of cats and dogs. Shah Jehan was a high mast of the fifth plane. He had beside him heaps of dusty, musty books only good as junk. The room had no windows, and any possible ventilation through the door was blocked by a thick curtain. It can well be stated that the life of a mast is not a life of stoical suffering or self-denial but of Godreliance. Divine Providence alone protects them. Baba visited last one God-intoxicated soul who was abnormally fond of sweet oil. His body was smeared with oil and his clothes were drenched with it. He drank oil with fervor in the ample quantity of sweet drinks. In short, the mast looked very filthy. Baba sat alone with him, and the quiet appeal made in silence had a good response. The mast beamed with joy, and Baba also looked happy and remarked that it was the best contact in Calcutta. With this meeting Baba's work in that great city and His restless mood, too, were over. Seek God with Intense Longing By evening the Baba party boarded the Doon Express at Calcutta, West Bengal, for Hardwar, Uttar Pradesh. They reached there on April 3, 1948, and Baba wished to proceed to Uttar Kashi, a sacred place in the hallowed Himalayas four thousand feet above sea level. It stands on the banks of the river Bhagirathi, which further downstream is known as the Ganga (Ganges). From days of old this center of pilgrimage has been regarded as the reputed seat of Sanskrit learning. Its religious atmosphere has become sanctified by the advanced souls who have dwelt there over the years. At present, buses can take one right to this place, but in 1948, to reach Uttar Kashi pilgrims had to go on foot

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or ride on mules from Tehri Garhwal. The road was very unsafe and unprotected. At Hardwar, Kaka and Chhagan were entrusted with the work of buying provisions for the journey to Uttar Kashi and back. With Baidul, Gustadji and Eruch, Baba set out to look for advanced sadhus and the masts. As they were moving through the crowded lanes, Baba pointed out an old man in rags sitting on a wooden platform. He told Eruch to ask this person about the masts in Hardwar. After collecting the information, the Baba party went on. Soon it was noticed that the man in rags was following them. Finding him rather persistent, Baba asked one of the mandali to ascertain the reason for his pursuit. At first the man responded by saying, "I am in search of the Master, the Sadguru." In the next breath, directly addressing Baba with all humbleness, he said, "I feel you are my Master." He gazed at Baba and waited for His answering look. Baba appeared pleased at his frank remark, and the man was overjoyed. Baba blessed the old man and asked him to love God with intense longing and He would help him. After contacting some masts and sadhus in the city, Baba Himself reopened the topic of the old man and praised how silently and deeply he longed for the sight of God. Just then the same old man reappeared. Baba called him close and gave him three oranges as prasad. Baba again advised him, "Seek God within you, with ever-increasing love. One day you shall see Him. My blessings." Meher Baba's name was not disclosed to this old man, but His august presence did what was needed. A Teenager Athirst for God While moving incognito through all India, Baba had blessed and guided many a sincere soul. Rarely was His

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identity disclosed. Here is the story of a teenager who had left his home to find a Sadguru of his own choice. It was in 1942, the year when Meher Baba traveled over fifteen thousand miles from Rawalpindi (now in Pakistan) to Tanjore (Tamilnadu) to contact about two hundred masts. In June 1942 He was at Rishikesh, which is about ten to fifteen miles from Hardwar. Baba was then staying with His eastern and western disciples in the bungalow of Rani Singhai in the area known as Swarga Ashram, a sort of forest ground. In those days, in this particular location there were some huts in which sadhus lived and practiced sadhana (discipline). One day while returning to the bungalow, Eruch noticed a handsome boy about fourteen years old lying in one of the dilapidated huts. Eruch remembered Baba's instruction to find one ideal boy for His contact, so naturally Eruch asked Baba if He would visit the hut. Baba agreed and accompanied Eruch there. Baba instructed Eruch to ask the boy his background and his intentions in being there. The boy spoke in Hindi and told Eruch that he was from Ambala, where his parents resided. Because of an insatiable longing to see God, he felt impelled to leave his home and decided to live in Swarga Ashram. Eruch asked him if he had a Master. The boy answered, "No. There are many auras who only talk, and the mere words mean nothing. I earnestly desire a Sadguru who knows but does not speak." At this Eruch gave him some information about Meher Baba and His silence. The boy said, with dignity, "Yes, I have recently heard about Meher Baba. I also learned that He is residing somewhere in the neighborhood." He added, however, "But Meher Baba is too great to accept me."Just then Baba came forward, and it was the most delightful moment in that young boy's life. There opened up within him a great awareness, and the beats of his own heart convinced him of Baba's Godhood. He knew that God was compassionate,

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but now he was even more sure. When one is sincerely receptive to the will of God, he finds a shower of grace pouring upon him. The Four Orders Meher Baba conveyed through gestures that He was ready to be the boy's Master but he would never see Him again in His physical form. If he was willing to abide by this condition, Baba wished him to obey four orders during his lifetime. Then would come a timeless moment, Baba assured, when the boy would find God in his own heart as the eternal Companion. Without any hesitation whatsoever, the boy happily consented and Baba stipulated the following four orders: 1. In your entire lifetime, never touch a woman with the intention of lust. 2. Constantly and earnestly crave to realize the divine Beloved — God. 3. Don't touch money. Beg for your food. 4. Repeat all the time, "Om Hari Narayan." (Baba had asked the boy his choice for repeating the name of God, and he chose this. Baba confirmed this as a guru mantra.) The meeting was over. Baba smiled and thus assured the boy of His inner help. The teenager smiled with Him, expressing that he would wholeheartedly abide by Baba's orders to his last breath. Baba left the hut, and the boy, with all love in his eyes, continued to watch Him until He was out of sight, for he was not to see that beloved form again. The next day Baba sent the boy a photo-medal (with Baba's form engraved on it) and a small booklet which gave information about Baba's life. A mat was also delivered to him, along with some flour to be eaten as Baba's prasad. The boy felt overwhelmed with these gifts. He continued to live in

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the woods of Rishikesh, famous for black scorpions and poisonous snakes, but now he was all the more fearless, for he had taken refuge in the omnipresent and omniscient God-Man, Meher Baba. Wonderful were Baba's ways in meeting and guiding His dear lovers, and after the dropping of His body, His ways continue to be even more incredible and full of grace. Seekers and Pilgrims of Uttar Kashi After a very short stay in Hardwar, Baba reached Rishikesh on April 4, 1948. Nine porters were hired to carry the luggage of the party to Uttar Kashi via Tehri Garhwal, the last outpost for bus traffic. Tehri was a town lying in a hot, steamy valley, and the track to Uttar Kashi was narrow and rough. It was traversed at one's peril. The walk often raised blisters on the toes, and in summer the sun beat down on one's back. In short, it was a hazardous and wearisome march, but contacting the love-thirsty seekers and pilgrims of Uttar Kashi was the need of the time. On April 7 the party set out on foot from Tehri Garhwal. The first stop was the forest bungalow at Syansu, and the second was the Kali Kambaliwala Chetty (dharmashala) at Dharasu. Baba reached Uttar Kashi on April 9, and all made themselves comfortable in Birla House, a massive dharmashala. The "divine outings" to contact pilgrims and sadhus commenced the next day. Falhari Baba was an initiate pilgrim. He subsisted only on fruit, flowers and roots. He wore just a loincloth, irrespective of the cold weather in winter. Ramanandji, another advanced soul, went a step further — he used to remain naked all year round. He was also observing silence. He lived in a hut a few miles away but visited Uttar Kashi to collect his daily bread. Ganganand Maharaj lived in Kailas Ashram. His room was quite dark, but this advanced soul, who was

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fairly old, spent most of the time reading one book or another. Baba liked Ganganand and so paid him a second visit. The old man looked overjoyed and his happiness was redoubled. To contact some other seekers, Baba had to tread narrow footpaths over hills and through valleys. Among the ten seekers and sadhus contacted at various places was a centenarian named Mangalgiri Maharaj. "His back is so bent and his body so thin that when he squats his head almost touches his feet." 84 This visit of Baba's made Mangalgiri feel that his long life was amply rewarded and that he was blessed. Loving Gestures of "Flying Kisses" A contact with a mast from Bengal who had decided to stay in this far-off place should be mentioned. This God-intoxicated soul, Nirgunanandji, was in his eighties. His face, or rather his whole frame, was as wrinkled as a walnut. His shabby clothes, seemingly unwashed for days, showed signs of long use. In spite of his age, his blithe spirit and energy were admirable. He lived in a small, low room in the Durga Devi temple. Welcoming Baba, the mast personally led Him to the room. It was late evening and darkness prevailed inside, so Nirgunanandji lit a match and began to look at Baba — the Light enformed. Beholding the divine luster on Baba's face, he seemed immensely delighted. Baba joined him in his gay mood — perhaps for Baba this was the last and the most pleasing contact of the day. By daybreak the next morning Baba was once again visiting huts and cottages to contact ardent aspirants and God-mad masts. Vishnu Datt Digambar lived in a nearby village

84

William Donkin, The Wayfarers, “The Work of Meher Baba with Advanced Souls…” (March to May 1948), p.11.

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named Tilot. He was an outstanding personality, and Baba remarked that he was mast, saint and child rolled into one. It may be that as a mast he wore no clothes, as a saint he was observing silence, and as a child he begged for food at one of five houses, and only at those five. He ate with pleasure whatever he received. Baba gestured that he was a mast of a very high type. They seemed extremely happy to meet each other and it was a comfort for them to be in each other's arms. After the meeting, as Baba departed, the mast made very loving gestures of "flying kisses" towards Baba. To witness such love signals was an unforgettable sight. The Rich Spiritual Inheritance of Uttar Kashi On April 12 Baba visited a seeker named Ramanandji. He had long, ash-daubed hair. Being naked, he was also known as Nanga Baba. The last meeting, but not the least, was with Devigiri Maharaj. In a way it was the first and the foremost contact of an advanced soul in Uttar Kashi, because while journeying by train from Calcutta to Hardwar, Baba pointed out at Benares a venerable old man in ochre-colored robes who was flanked by two young sanyasis. Referring to him, Baba remarked, "A very good soul." He then asked Eruch to make inquiries about the man. It turned out that he was from Uttar Kashi, where he had an ashram, and he was on the return journey. Owing to the request of some of his devotees, Devigiri Maharaj left the Doon Express at Ayodhya. However, perhaps as wished by Baba, he returned to his headquarters in time to receive the blessed and redeeming touch of the Real One to whom he was wholeheartedly devoted, albeit under a different name and in a different form. Because of the presence of such rare souls as Nirgunanandji, Vishnu Datt, Devigiri Maharaj and

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a few others, Uttar Kashi maintained its rich spiritual atomsphere. On April 13 Baba left Uttar Kashi. By the eighteenth He had reached Agra, via Delhi, and He remained there for three days. The main motive, of course, was to meet masts and feed them with His love. A few seekers, also, had Baba's heavenly and healing touch. One prominent mast was Majzoob Baba. He considered himself to be the emperor of Agra, but his choice of residence was close to the mental hospital! Baba told the mandali that in spite of his nonsensical talk and his seat near the asylum, he was a good mast. Haji Baba lived in a mosque and was fond of giving away money — whatever he had at hand — to the people. He referred to his room in the mosque as a tavern and to himself as a drunkard. He meant that the wine he had was the wine of love for God. By April 22, 1948, Baba had returned to Ahmednagar, and He brought with Him a lively, appealing creature. In succeeding years it reminded the mandali of those thrilling and perilous outings near Uttar Kashi in search of earnest seekers and spiritually advanced souls.

20 Meher Baba's Love for Animals, 1948

Bhuti Joins the Baba Party WHEN Meher Baba set out from Ahmednagar on March 25 for the memorable and significant tour to Uttar Kashi in the Himalayas, five of the mandali accompanied Him. When they came back, there had been an admirable addition — a blinking black puppy, lively and light-footed. How did it come to join the party? In the course of visiting the hilly region of Uttar Kashi, Baba had to walk for miles over narrow footpaths — a few of the trails at higher elevations were steep and perilous. On one such walk, the puppy was purchased for five rupees from a Bhutani trader. While returning to Birla House, where the party was staying in Uttar Kashi, Eruch had to carry this smart, tiny dog over his shoulder in a sling. While climbing along a dangerous narrow track on a high range, the party came to a deep valley and had to cross over on an improvised narrow bridge made of bamboo sticks. It was hardly a foot wide. On such a risky crossing it was dangerous to have anything unsteady on one's back, so Eruch felt compelled to let the pup loose. As it followed them, the puppy just missed a fall and somehow clung to the edge of the rock with its little claws. Fortunately it could be rescued, and this lucky, fluffy rolypoly continued with the Baba party right to Ahmednagar. Baba personally

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looked after it on the journey. It was first named Gol-Gol (gol in Hindi means "round"). Later it was named Bhuti, 85 as it came from pedigreed stock in Bhutan, a small state to the north of India in the Himalayan region. Beautiful Bhuti, a Dutiful Watchdog In due course Bhuti grew into a watchdog. She had a collar of soft, long black fur which made her look very graceful. She developed a shapely body and her gait was elegant, like a dancer's. But with all her beauty of form, she was a terror to strangers and intruders trespassing on the Meherazad premises. In the early fifties when Baba would go out on mast or darshan tours, Bhuti would be the trusted watch at Meherazad and the companion of Kaka Baria, the manager of the Meherazad estate. Bhuti had a peculiar way of guarding the premises at night. She would begin her rounds at the main gate and bark loudly for a minute or so. Then with measured strides she would go to the other corner near the well and growl. In this way she would finish the other two corners, rest for some time, and then repeat the round. Perhaps she had evolved her own Code of barking! In those days the farms and fields around Meherazad were not inhabited as they are at present. In the daytime few men or cattle would be seen moving about in the fields, and this being a semiforested area, a fox or a hyena would sometimes sneak into the Meherazad compound. Bhuti had fought with and killed more than a score of hyenas. She would lift the dead animal and place it before Kaka's door as a trophy. Whenever Baba was away on tour, someone had to report to Him on the welfare of the resident mandali at Meherazad, including Bhuti. Bhuti loved Baba very dearly,

85

She was called Booty because she had brown paws.

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and the pictures of her taken with Him remind us of those lovely days when she lived and played with the God-Man. It was a perfect companionship. Baba once stated that when God becomes man to give a spiritual push to mankind in His divine status as Avatar, he simultaneously becomes a perfect friend for each and every species in Creation. When Bhuti died, she was buried on the Meherazad premises, the place she had guarded so well and loved so deeply. Baba was the first to cast some flowers and earth over her body. Indeed, Bhuti was a blessed soul. Chum Resigns to the Master's Will Reference to Bhuti's life in the company of Meher Baba summons to mind Baba's tender affection and sympathetic admiration for the animal world. His love for pets demonstrated a remarkable aspect of His life. In different periods He had different pets with Him. He had a deer named Lily, a pair of bullocks named Raja and Vazir, a camel named Bhola, monkeys named Lucky and Jhampoo, a mynah bird, a parrot, a peacock named Moti and pigs named Nutty and Gutty. He also loved cows and had a water buffalo named Masi. He had a mare named Sheeba. Baba paid personal attention to the needs and feeding of each animal. His coat pockets, which sometimes bulged with letters from His dear ones, would also overflow with carrots when He visited Sheeba. He once observed, "I love animals. They are a part of my Creation." Nevertheless, it seems that Baba loved dogs most. He had pairs of dogs named JingoBingo, Raja-Rani and Sunny-Bunny. I will give a short account of a few of the dogs prior to 1948 who had the good fortune to be in His company. Chum was brought to Meherabad as a pup, received from a Baba family at Akbar Press in Ahmednagar, a place Baba often visited, beginning in the early thirties. Somehow or

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other, He liked this pup and very carefully and lovingly brought it up, at times feeding it with His own hands. Soon it grew to be a big dog. Baba's arrival at Meherabad was an occasion of great delight to Chum. He had a huge, handsome frame and would play with Baba while keeping his forelegs right on Baba's chest. In short, Chum seemed to be Baba's favorite chum. He was also the trusted watchdog on Meherabad Hill. In August 1935, Baba returned from Mount Abu and the Ambika Hills in Rajasthan. On His arrival He wished to continue His seclusion in the cabin that was specially built on Meherabad Hill. Chum would lie at the door of the cabin, and no one dared to enter the room and disturb Baba. When the period of seclusion was over, Baba would visit the kitchen for lunch and Chum accompanied Him. Even there he would not allow anyone to be near Baba. Baba casually remarked that as a watch at the door of the cabin, Chum had had an uncommon experience. Baba did not disclose the nature of the experience, but He said that it had made Chum overfaithful in not allowing anyone to go near Him. Baba soon broke him of this habit. One day when Baba's sister Mani visited Him, Chum tried to pounce on her. At this, Baba got up and gave Chum a light drubbing with a small stick that lay at hand, and all the time Chum kept his head bent down towards Baba's feet. Perhaps he was bowing down to Him as an act of confession for the crime committed. It was all in the spirit of complete resignation to the Master's will. Chum's attitude and behavior vividly brings back to my mind one of the significant and suggestive discourses given by Baba. Stone Stage, Worm Stage, Dog Stage Once Meher Baba was asked about the principal mental stages through which His lovers have to pass in order to

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see Him as He really is. Upon hearing the question, Baba broke into a gay smile at first, but because of the profundity involved in answering, He then looked solemn. With a tender, beautiful radiance on His face, His eyes glowing with benevolent love, He conveyed: I am the eternal Beloved, drawing the infinite number of lovers to Myself in infinite ways. So they have experiences of innumerable types; they have to pass through endless stages. However, for the sake of intellectual understanding, these can be broadly divided into the following three stages: The first is the stone stage. One feels unconsciously drawn towards God or the God-Man. Here, the initiative is entirely with me. One feels attracted to me as a particle of iron to the magnet. The second is the worm stage. Herein the mind constantly wriggles like a worm. The person worships me, yet sometimes disbelieves me. He adores me; he distrusts me! Doubts and devotion go together. The pull of love, however, prevails in the end. In this phase, various types of impressions are executed. The third is the dog stage. The dog has absolute faith in the master. He just moves with his master here, there, anywhere. In a sense, he has no will of his own. He only knows to follow the master without ifs and buts. Once a lover arrives at this stage, he is blessed. Meher Baba's beloved pet Chum literally demonstrated the third stage mentioned above until the end of his life, when he died of cancer. Befitting the faithfulness he had shown, he was buried on Meherabad Hill. At present we find his little tomb under the banyan tree, by the side of the tomb built in the memory of Meher Baba's intimate ones who have dropped their bodies while serving Him as the eternal Beloved.

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Lovable Kippy and Worthy Warrior Kippy was Elizabeth Patterson's pet Boston terrier. In July 1937 Meher Baba stayed with His eastern and western women mandali in the Villa Caldana at Cannes on the French Riviera. During this period Kippy was privileged to be near Baba for a long time and have prasad at His hands. In November, Baba left Cannes for India and Elizabeth was asked to return to the United States. Irene Billo from Switzerland, who was to visit India shortly, was asked to bring Kippy with her. Later she related that after Baba's departure from the villa, Kippy got on Baba's seat on the sofa and rarely left it for three days. Kippy sorely felt the separation from Baba — she was one of His lovable pets. Warrior, another dog worth mentioning, was a black Alsatian. In 1941 Baba's life consisted mostly of a long period of seclusion. In August that year He confined Himself in a small room on Meherabad Hill and no one was allowed to enter. The room had only a small slit through which Baba would hold out the alphabet board and convey instructions to Vishnu, who was entrusted with the work of attending to urgent correspondence. In those days only the worthy Warrior was allowed into Baba's room and to sit or rest in His physical presence. By the time this phase of strict seclusion was over, Warrior fell sick. In spite of the best of treatment, he died within a week or so. Finding one of His dear disciples almost in tears over the loss of this favorite pet, Baba conveyed to the mandali: "Warrior was a fortunate dog. During the phase of strict seclusion, I wanted the company of a faithful soul other than human in my room. Warrior fulfilled that exigency as was expected of him. Now his work is over and he is gone. No one should feel sorry for his death. He is fully rewarded. Henceforth he will not incarnate as an animal but as a human." Today we find the small tombs of Kippy and Warrior in line with Chum's.

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Some may be interested in knowing more about Meher Baba's relationship with animals, so I will add a few excerpts from letters on the subject. In 1957, one of Baba's dear followers from the West wrote to Him about the ill treatment given to dogs in India. She also wished to know Baba's attitude toward animals. Deshmukh was asked to reply to her letters, based on some points given by Baba. These replies were read to Baba at Guruprasad in Poona before they were mailed to the lady. Some of the remarks are given below: I have noted with much interest and great concern your comments about the general treatment of dogs and other animals in India. I must frankly concede that dogs are not as well looked after in India as they are in the western countries, but it is partly a side effect of the general low economic standard of living in this country. To regard the condition of dogs as indicative of the Indian attitude would surely be misleading. There is in the heart of Divinity a thought for all that breathes — bird, animal or man. Beloved Baba, in His impersonal aspect, is concerned not only with the well-being of man, but also with that of all other forms of life. According to Him, all animals, and even plants and trees, are an inalienable part of the larger brotherhood to which we all belong. As a natural corollary of this, we have to be affectionate and considerate toward birds, animals, etc., not out of any sense of duty or even obligation, but out of the spontaneity of recognized values. Thus, according to beloved Meher Baba, love for animals or birds would be more than sympathy or consideration. It is a natural coordinate of acknowledged kinship with them. To deny love to birds or animals is, according to

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Him, to repress one's own divinity. Beloved Baba's often repeated mandate to humanity is: "Love life in all its forms." I now come to another of your important questions, "What is Meher Baba's attitude toward animals?" Beloved Meher Baba is God, and, as such, experiences Himself in all living beings, including birds, animals, vegetables, etc. We cannot adequately raise any question about what God's attitude is toward animals. God cannot take up a specific attitude in relation to His Creation, because He has Himself become that Creation. Since beloved Meher Baba is an incarnation of God, there can be no question of His taking up any attitude toward any forms of His own being. However, many persons would be interested in knowing how beloved Baba treats animals. In this respect, all who have had the opportunity to be with Him have invariably observed that He loves birds and animals as much as He loves human beings. He often feeds them with His own hands, gets all their ailments attended to by competent doctors, and looks after them with the same parental care and love which we find expressed in relation to those humans who have the good fortune to come within His personal environment. Having said all this in favor of kindness to animals, I think it might be advisable to sound a note of warning against the possibility of making an "ism" out of it ... From the point of view of evolution, the vegetable kingdom may be regarded as offering itself for the use of animals, and the animal kingdom as offering itself for the use of mankind. We could not pitch "animalism" against "humanism." But this is just to bring out beloved Meher Baba's dispensation of the only Truth, which leaves no room for separative thinking and requires us never to forget the inviolable unity and the inalienable divinity of life in all its forms.

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Meher Baba returned from the tour of the eastern and northern parts of India by the end of April 1948. During the month of May, He stayed mainly at Ahmednagar, with some short visits to Meherabad and Meherazad. In May Babadas brought a mast from Nagpur to the ice factory bungalow where the men mandali resided. His name was Maharaj. Maharaj means "Emperor." It is also a term used to express respect for a person. People in India generally refer to a sadhu as Maharaj. The principal characteristic of this mast was his deep love and close sympathy for animals. Some animals develop strange affection for humans, but here was a mast who had an unusual fancy for animals. Maharaj was over eighty years of age. His beard was completely grey but the hair on his head was black. At Nagpur he used to keep over two dozen dogs around him. After his arrival at Ahmednagar, on the very first day as he returned to the bungalow from roaming about the roads, he gathered around him a few cows and half a dozen dogs. The animals followed him in response to some inner appeal, and their number increased as the days passed by. During his six-day stay, Maharaj spent most of his time under a tree near the bungalow. He seemed genuinely happy in the company of the animals. His favorite occupation was to feed these dumb souls with food supplied by Baba. Around him lay buckets of fodder for the cows and plates ready for dogs. Some saucers with crumbs of bread in them were seen hanging from the branches — they were meant for birds. The animals would fondly lie and rest around him, without any reservations. One bullock showed special affection for Maharaj. William Donkin wrote, ". . . there was one spirited brown and white bullock that would lick him all over with his tongue. The mast would screw up his eyes when his face was being

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licked, or would lie supine between the forelegs of the bullock while the front of his body was licked from head to foot. He seemed, indeed, to take pleasure in these abrasive yet loving baths, for while they were in progress he would lie with his eyes closed and his hands behind his head." 86 Baba remarked that Maharaj was a freak mast of a high order. He was very cooperative in Baba's spiritual work. As the mast did not eat on his own, Baba would feed him daily with His own hands, morsel by morsel. As he was being fed, the mast would lift his eyes to Baba's and then would hastily look away. On May 14, Babadas was asked to take Maharaj, this animal-mad mast, back to Nagpur. A Girl Meets Her Beloved Father Meher Baba's visit to Uttar Kashi in the month of April 1948 kept Him away from his headquarters for about a month. During this period, mail was regularly received at Ahmednagar. In accordance with Baba's standing instructions, many of the letters were attended to by the mandali concerned. Some letters required Baba's special attention — they were kept aside. The letters of those who had recently heard about Baba and who had written to Him were especially brought to His notice. By way of illustration, I wish to cite here the case of a young girl who heard of Baba in 1948, and how Baba responded to her lovingly to help her develop the right attitude toward life. In this respect, a few fragments from the letters may reveal something of this beautiful relationship. The girl was residing at Poona. She was of a religious mind. By chance she heard about Meher Baba and was

86

William Donkin, The Wayfarers, “The Work of Meher Baba with Advanced Souls…,” (March to May 1948), p. 15.

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greatly impressed by His mission of awakening the heart of humanity. She felt deeply drawn to Him and decided to write directly to Him. Of her own accord, she addressed Baba as her beloved Father, and in her loving letter she requested that He free her from the fetters that bound her to this mayavic world. She also expressed her intense desire to have His darshan. This letter was read out to Baba, and He permitted her to see Him in the month of May 1948 in the ice factory bungalow at Ahmednagar. With great joy she came to Ahmednagar to meet her beloved Father, Baba. With a deep feeling of delight, her spirit seemed to leap out to kneel at Baba's feet and she tried to pour out her aspirations. Baba sat silently, His eyes gleaming with light. In the end He gestured, "I know, I know." Baba's compassion drew out in her a fresh quality of faith, and with fresh enthusiasm she began to think about and meditate on her beloved Father as much as she could. It was a great joy to her. This first contact with Baba set all her pulses throbbing Godward. Clearer became the call that lay within her heart. She developed a great interest in reading the available books by and about Meher Baba. The small book Divine Theme, with its lucid explanations of the charts contained therein, impressed her the most. On some occasions, she began to feel the divine brilliance enveloping surrounding objects. The girl wished to convey her jubilation and exuberance to Baba. In one of her letters she wrote, "Father, I feel the presence of God, but how will I see Him?" As Baba heard the contents of the letter, He seemed pleased and gestured, "A lucky one." After her regular morning meditation one day, as this lucky one rested on her bed, half asleep and half awake, she had a remarkable experience. About this she wrote: "Beloved Father, one day in my half-awake state I saw my subtle body going up and up, crossing rivers and jungles. It darted faster than the fastest train. In the beginning

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as it was going up, my gross body lay on the bed enjoying a delightful breeze. But as the subtle body continued to soar higher with greater speed, presently my gross body felt that it was going to fall down from the cot where I was resting. In my attempt to prevent the gross body from falling down, I woke up." In reply to this letter, Baba conveyed by way of a hint that it was just the bare beginning of a long, long journey. Celibacy and Married Life As the girl felt more intimate with Father Baba, she asked His counsel on the problem that girls of her age with spiritual inclinations have to face. With overflowing love, she wrote to Baba: "Is it necessary for a girl to marry when she finds that the marriage is based more on money than on pure love? Can she not live alone and lead a pure life, relying on the grace of the Master? Can a girl get Self realization?" In another letter she mentioned a conflict that caused confusion in her mind. She was prepared to renounce this world, if necessary. She stated: "Dear Baba, sometimes I get such a strong feeling that I should leave my home and go to some quiet place for meditation. Would that be good? But at the same time I remember your words, 'Be in the world but not of it,' and I stay back." After Baba's return to Ahmednagar from one of His mast tours, Adi K. Irani sent replies to the girl based on Baba's instructions: "Baba says that a married life strictly in adherence to one partner is not bad; but a single life, with the grace of the Master, replete with aspirations Godward, is infinitely better... Baba told me to inform you that constant remembrance of the One, whom you consider to be your Master, will go a long way toward lessening the mental tension and bringing about peace of mind. He wishes you to know that not by leaving the world and your dear ones

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GLIMPSES OF THE GOD-MAN will you be able to progress on the Path. It is only by living in the world and trying to develop as detached an outlook on life as possible that you will gain equipoise and make real progress ... Baba desires that you remember Him always, in good times and in bad times, and thereby increase your faith in Him, which alone will make you impervious to the ups and downs of life ... Baba sends you His blessings, which will impart to you strength, patience and courage." Meher Baba's words of advice have brought about many changes in outlook in the lives of His dear ones. About the problem of sex and married life, Baba stated: "Promiscuity in sex gratification is bound to land the aspirant in a most pitiful and dangerous chaos of ungovernable lust ... Sex in marriage is entirely different from sex outside marriage." 87 "Just as the life of celibacy requires and calls forth the development of many virtues, married life in turn also nourishes the growth of many spiritual qualities of utmost importance ... The path of perfection is open to the aspirant whether in celibacy or in marriage, and whether he begins from celibacy or from marriage will depend upon his sanskaras and karmic ties." 88 ". . . it should be borne in mind that the life of freedom is nearer to the life of restraint than to the life of indulgence (though in quality it is essentially different from both)." 89

Meher Baba has come amongst us to quicken this understanding which will lead us all to the life of freedom, beginningless and endless.

87

Meher Baba, Discourses, 1: 146. Ibid., pp. 145-146. 89 Ibid., p. 144. 88

21 Interviews at Meherabad, 1948

Sadguru's Grace, the Matchless Choice ONE of my friends, an ardent Baba lover named Mauni who was keeping silence, had first met Meher Baba at Satara in September 1947, as mentioned previously. At that time Baba had given him a six-month sadhana, which he sincerely practiced. During that period he had some blissful visions of Baba. As he went out for walks in the morning, he would see Meher Baba's smiling face keeping him company. Once he saw Baba's full form. It grew so tall that it almost touched the skies, then vanished. Perhaps that was an indication of Meher Baba's all-pervading presence. After the period of six months, Mauni began to inquire about the possibility of seeing Baba again. In February 1948, I conveyed to Baba, Mauni's earnest desire to see Him for the second time. Adi Sr. asked me to visit Meherabad with Mauni on May 15, 1948. Later, I received a telegram to the effect that the date fixed for the visit had been changed to June 1, 1948, and accordingly, we arrived at Meherabad a day early. Next morning Baba arrived at Meherabad from Ahmednagar. It was such a joy to see Him moving around on the veranda of the new ashram building. In one of the rooms adjacent to the hall, a green carpet covered the floor. Facing

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the door lay a mattress covered with a spotless white sheet. Soon we were summoned into the room. Dr. Abdul Ghani Munsiff was with Meher Baba. We offered our respects, and Baba motioned us to sit down. It was the first occasion I had to sit so close to Baba, on the same carpet with Him. I was delighted but felt a bit shy, too. At Baba's behest I related to Him in a nutshell Mauni's wholehearted efforts to abide by His orders. Baba expressed His happiness and dictated on his board, "What I heard just now has made me happy. Tell me, Mauni, what you want." Dr. Ghani read Baba's board, and I conveyed it to Mauni in Marathi. Mauni felt greatly elated. He took out a piece of slate from his bag and wrote on it, "Sadguru kripa" ("the grace of the Perfect Master"). As I read these words, Baba's smiling face wore a profound expression and He spelled, "What a wish! Even seeing God is less important than the grace of the Perfect Master. But mind, grace is not a cheap thing. It's a rare, spontaneous happening. It is an unconditional benediction. To receive it, you have to prepare yourself to obey me one hundred percent. Are you ready? Wholeheartedly?" A Meat Dish and a Bottle of Wine At Baba's words, Mauni moved his fingers over his neck, meaning that he was ready to cut his throat if so ordered. At this Baba replied, mostly through His lively gestures, "But that is very easy! I am not asking you that. Cutting one's throat, leaving family and home, are very easy things compared to obedience of my orders, which may at the outset appear very simple. Are you really ready to obey me! Think well before you say yes." Mauni, with a new-born ardor, moved his head from right to left, meaning yes. Noticing this, Baba conveyed, "If so, for one month begining

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tomorrow, have a non-vegetarian dish every morning and evening." As I translated these words in Marathi, there was a marked change on Mauni's face which reached the climax as Baba added, "and a bottle of wine at noon." Mauni is an ascetic type. He wears just a long dhoti, and his needs are few. As far as possible, he does not allow people to touch his body — only when he visits Baba places or Baba lovers are these restrictions not literally observed. He has only one meal a day, and no tea or coffee. He does not like to drink water at public places. With such a background, the very thought of having a non-vegetarian diet shocked him deeply. He appeared to be very confused. Casually, perhaps purposefully, Baba changed the subject and began to discuss other matters with Dr. Ghani. Was it a pretext to provide time for Mauni to think for himself and decide? Mind is very tricky indeed. It does not admit an open defect — it is adept in wearing veils and putting forth excuses. Mauni, instead of frankly confessing his inability, wrote on his slate, "Baba, I keep no money. I am a poor person. How can I buy a meat dish and pay for a bottle of wine every day?" Hearing this, Baba solemnly replied, "That is your lookout! You agreed to obey me one hundred percent, and I have given you the orders. Just tell me if you can follow them willingly or not. I know that in this state of Maharashtra there is prohibition and wine cannot be had without obtaining a permit on medical grounds. If you obtain wine in some other way and drink it, you will be put into jail. But that is your problem." Mauni appeared even more puzzled. At this juncture Baba added, "However, as you have expressed your inability about money, I assure you that it shall not be your problem. I shall arrange for it. But is that the main issue? Be frank. Say whether you are ready to obey me voluntarily and happily."

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Mauni did not know that until 1932 Meher Baba did not allow His mandali to have eggs, so they could not even eat cakes or chocolates. Because of that restriction, during Baba's first visit to the West the mandali who accompanied Him had to appease their hunger mostly with bread and butter, and it was winter. Nevertheless, Baba gradually granted them permission to have eggs, and after a few years, fish and meat if they so desired. There was no "must" regarding diet from Baba, except on grounds of health. It is not the diet that necessarily binds, but the thoughts of superiority and spirituality which are generally associated with it do bind. Deep down in Mauni's mind there might have lurked such thoughts. Perhaps it was to work on deep layers of impressions that Baba gave such orders. What Baba expected was one hundred percent dedication of the actions — good or bad — to Him, with no reservations. Was such a state essential for the descent of Sadguru kripa? Whatever it might be, Meher Baba, as the master psychologist, always knew the best way. After Baba's assurance about money, there was a fresh surge of thoughts in Mauni's mind. He was on the point of conveying yes, but just then Baba intervened and explained, "Remember one more thing. Ninety-nine percent readiness with one percent hesitation is not desirable, much less expected. In that case it will be better for you to express an honest no. The obedience has to be unadulterated, total. Be frank; be quick. There are others waiting and I have to call them." Now there arose a fresh countercurrent of thoughts in Mauni's mind — he felt nearly lost in that tempest. Presently, he nodded no. Baba flashed one of His old, penetrating looks at him and conveyed through the board, "Did I not tell you that you have aspired for the best, but that it

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is not so easy? Yet I am happy that at the end you have been honest enough to express no. Now forget completely these orders. Here are some fresh ones for you which you must obey. No choice. For one year, go on a pilgrimage, visiting the holy places in India. Don't ask for money; don't touch money. Be careful not to touch any woman. In trains or on crowded streets, if you happen to touch any woman, remember your dear mother. Beg for food; don't cook food. Take darshan of saints you meet, but don't run after anyone." He Knows His Game Well Mauni felt relieved and very happily agreed to obey Baba's orders. He had been, in fact, leading such a life for years. Fasts, physical hardships and travel were no problem for him. At the end, Baba blessed Mauni and conveyed, "When you finish with the year's itinerary, come and see me." We folded our hands to Baba with due reverence and left the room. We then had a discussion as to whether it was right on Mauni's part to convey "no" regarding the non-vegetarian diet. "What on earth led me to such foolishness?" Mauni thought. He felt that it was just a test and he had miserably failed. He realized that whatever order the Master gives brings the highest benefit to the person concerned. We agreed on this point, and I was to tell Baba that Mauni was ready to obey the first set of orders. We were about to reenter the room when impulsively I felt that before going inside to Baba, it would be advisable to tell one of the mandali about this situation. I do not recall the person to whom I told this, but I remember very well the gist of his reply: "Past is past, and that game is lost! With the Perfect Master, every moment has an ever-renewing significance. As for eating meat, even if Mauni is now

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ready to devour a live lamb, Baba should not be expected to reconsider the matter! In a way, that would be against the spirit of the next orders." He further explained, "It was Meher Baba's wish that Mauni ask for Sadguru kripa, and it was equally His wish that Mauni prefer the second set of orders. Everything happens according to the divine will of Meher Baba. He knows His game well. It holds a deeper significance of which we are not aware." Dislikes Bind As Much As Likes The above explanation was enough for us to drop the idea of seeing Baba again, and the next day we returned to Kurduwadi. To Mauni, it was nothing to make preparations for a year's journey to holy places in northern and southern India. He had only to pick up an extra dhoti and a begging bowl. Money — he already had none. He was also to continue observing silence. He in fact enjoyed a hard life in which everything was taken in the spirit of sportsmanship. Regarding diet, I am reminded of an incident at Guruprasad, Poona, when I had an opportunity to stay with Baba. Every day after lunch Baba would ask us what we had and how it tasted. Once He casually put a question to me, "Do you eat meat? Are you a non-vegetarian?" I replied, "Baba, mine is a buffer state. Personally, I do not relish meat. I prefer a vegetarian diet." Baba smiled and indicated, "Some make much about diet. Everything has its merits and demerits." It is true that what comes out of the mouth matters more than what goes into it, yet it is hard to disbelieve that diet and drinks do not influence one's thoughts and feelings. I have an acquaintance for whom spirituality without eggs and meat is far too primitive, whereas one of my friends holds a view that even the sight of meat defiles spiritual life.

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Personally, I think that one should cautiously discriminate between the pampering of palate and the needs of the body. Whatever be the diet, it should keep the body light and consciousness fresh and alert. Once when Baba was sitting with a group of His closer ones, He conveyed, "Here are some who dislike meat, and here are others who like it the most. Dislikes bind as much as likes. My concern is to free you from both. Love alone frees. But where 'self' is, love is not, and where 'you' are not, Love is." Meher Baba's words are as fresh as blooming roses, though they were conveyed years ago. "I Am the Real Businessman" Besides Mauni's meeting with Baba on June 1, there are a few other incidents which remind me vividly of that blessed day. It was the first occasion for a newly formed Baba group at Poona to have Meher Baba's august darshan. I noticed that the persons in this group represented different religions. H. E. Hakim, the head of the group and a double graduate, was a Muslim. I vaguely remember that there was also a Christian youth. On an earlier visit, we had exchanged views on the beginning of Creation. By the end of the conversation, it was difficult to know who was more confused. We dropped that subject and turned to the weather — from heaven we landed on the gross plane! Even to this day I do not dare talk with anyone on the subject of Creation. As I sat in the Hall at Meherabad, a person in his early forties was by my side and he talked fluently with me in different languages. Later he asked me to guess his religion, but I failed. He was Mr. Aaron, a Jew. There were a few Parsis (Zoroastrians), and the rest of the lot consisted of Hindus. Most of the visitors, excluding a few businessmen,

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belonged to the middle class, serving in some of the offices in Poona. After consenting to this darshan program, Baba sent a telegram through Dr. Ghani to inform those who would come from Poona that Baba had agreed to give a few minutes' interview to each. This made them all the happier. After their arrival at Meherabad, Baba commenced meeting the Poona group, one by one. As each entered the room for his personal interview, Baba would greet the person with His wordless, lovely smile which wiped out bitterness and sorrow from the heart. To one of the visitors, a cloth merchant, Baba suggested that he repeat any one name of God 7,000 times a day without fail. The person somehow feared that his family and business responsibilities might cause a lapse in carrying out the Master's order. Such a breach he regarded as the greatest sin, so he frankly expressed his inability to carry out the order. When the master gives any instruction, He definitely confers power on the person to carry it out in spite of himself. So Baba had a meaningful smile as He conveyed to the person, "All right. Forget about 7,000 times. Can you do it 700 times? At least do not forget to repeat the divine name 70 times a day, without an exception." The visitor of course very lovingly agreed to this. In a playful mood and with a bit of humor in His eyes, Baba added, "You are a businessman and you did good business with me, too. But mind, I am the Real Businessman!" "I Draw My Dear Ones to Me" Tejumal was in his late fifties and a bit crippled. Years earlier he had read The Perfect Master, by Purdom. It created in him an intense desire to meet Avatar Meher Baba in person, but at that time he was living in Sind, hundreds of miles from Ahmednagar, so he could not avail himself

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of the opportunity to see Baba, the Word made flesh. Partition of India into Bharat and Pakistan in August 1947 brought him to Poona. There he gathered more information about Baba and His activities. When he learned about the darshan program, he decided to join the group in spite of his ill health. Thus, June 1 turned out to be the most sanctifying day in his life. At the time of his personal interview, Baba gestured, "Any questions?" Tejumal answered, "No questions, Baba. But I implore you to bless me with your love." Baba looked pleased with his attitude and conveyed, "A fortunate soul." After some informal and personal talk, Baba instructed Tejumal to repeat the word "Baba" for five minutes every midnight for a stipulated period. Tejumal willingly agreed. A deep look passed between the two, Baba smiled, and the interview was over. After his return to Poona, Tejumal wrote to Adi Sr. about the observance of Baba's order, his personal experience and its interpretation. In reply to this, Adi wrote: "In regard to the repetition, it would be in one's interest to understand that in so far as the Master's instructions go, they should, as far as practicable, be followed literally. What is needed most in spiritual enlightenment is the grace of the Master ... It does not mean that your own tastes should not be encouraged ... They may be striven for, but whatever comes to you from the Master, after a depth of longing, should be regarded as a potential to take you towards the finale of all spiritual experiences." It goes without saying that Tejumal followed Baba's instructions and reaped a rich spiritual harvest. In the case of spiritual experiences, the fact seems to be that Baba has first to lay His finger on a person's heart under the pretext of His glance or gesture or a simple instruction, and then a remarkable change takes place. In the case of some who have not met Him personally, just hearing His glorious

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name or the sight of His pictures has worked wonders. In this sense, perhaps, Baba used to remark, "I draw my dear ones to me, in my own ways." An Uncommon Phone Call One of my close friends, Laxminarayan B. Thade, had Baba's first physical darshan on June 1, 1948. He was in his early twenties, a science graduate, and served as a clerk in one of the government offices. In late 1947 he attended a meeting in the East Lodge of the Theosophical Society in Poona, where the late R. K. Gadekar, one of Meher Baba's dear disciples, delivered a talk on "Meher Baba, the Awakener." It aroused considerable curiosity in Thade, but his mind rebelled against regarding Meher Baba to be the Avatar as were Rama and Krishna. It seems strange, but a chain of coincidences commenced that day. In this run of luck, when he visited his grandfather Yellappa (Dada), he found a Marathi biography of Meher Baba written by Deshmukh. After reading the book, Thade felt himself suddenly and deeply drawn to Baba, though he could not precisely fathom or unravel the reason for this inner pull. After that he did not miss any meeting that gave information about Baba and His life Divine. When Dr. Ghani Munsiff, with the help of some Baba people in Poona, arranged the above-mentioned program at Meherabad, the date of darshan was first fixed for May 15, 1948. Unfortunately, by that time Thade had fallen sick with typhoid. He felt sorely grieved at missing the rare chance to meet the Master. "I must be a first-rate sinner," he thought, for it was then physically impossible for him to accompany the group. Within a few days, however, the news came that the date of darshan was changed to June 1. Thade felt greatly relieved, but then another difficulty cropped up. He was a newly appointed clerk, and in his

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illness he had exhausted all the leave to his credit. His immediate supervisor seemed unwilling to sanction even one day off. What a pitiable predicament! At this point, a miracle, if one may use that word, occurred. A few days prior to the darshan, Thade's boss had an informal phone call from one of the superior officers. He suggested that if anyone in the office wished to visit a saintly personality, he should not, as far as possible, be refused leave. Casually, the boss inquired if there was anyone in his section who wished to visit a saint. When Thade had asked for leave, he had not disclosed his intention to visit Meher Baba at Meherabad. Now he felt bold and proud enough to reveal his purpose, and he was all cheers when his supervisor very happily sanctioned the leave. Thade learned later the reason for the change in attitude, but even to this day, he does not know who talked with his boss on the phone and to whom he owes the divine debt. At any rate, he got the leave and with great joy joined the party going to Meherabad, his heart singing. June 1 marked the most eventful day in his life and opened a splendid spiritual avenue. "Be Good to Others" When Thade was ushered into the room for his interview, Baba made him sit very close, almost touching the low mattress on which He had His seat. Baba flashed His usual smile upon the young man, and Thade felt that it filled and lit the room with heartwarming love. In Baba's presence he felt like shedding tears of unspeakable relief. Baba asked him through Dr. Ghani if he had read any of His literature. When Thade mentioned the names of some books, Baba seemed pleased. With an air of a proud father, He communicated to Dr. Ghani, "Look, he is so very young and yet he has read the books about me. He loves me." Thade

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could hardly restrain his tears of joy at these words of unexpected admiration. In these moments of felicity, Thade remembered his dear father and mother and had a passing thought, "Would that they, too, were here." Just then Baba conveyed the following, "You are blessed. Your parents, too, are blessed. Don't worry about them. They will share your happiness." Thade was thoroughly taken by surprise at this incidental remark. The statement about his parents has come true, word for word — at present, all their children (now graduates) and grandchildren are active members of the Baba family, and they lead their lives with deep conviction in Meher Baba as the Ancient One. At the end of the interview, Baba asked Thade if he had anything to say. The young man gathered courage against his shyness and said, "Baba, at present I am serving in a government office. I have passed my B.Sc. examination. Should I leave the services and return to college to get a Master's degree in science?" Dr. Ghani read the reply: "Do whatever you feel best, but do remember one thing. Be good to others and I am always with you." As Thade rose, he looked down at Baba's holy feet and felt like touching them, but everyone had been forbidden to do so. Unawares, his heart silently "rolled out" of his bosom to lie at Meher Baba's feet permanently. After his return to Poona, Thade was soon posted as the superintendent of the boys' hostel, where he had ample opportunity to be good to many students by revealing Meher Baba's name to their blossoming hearts. "I Sign on the Heart" By late morning on June 1, the interviews were over. It was premonsoon time, but the humid weather was made cooler by the morning wind that accompanied Baba's arrival.

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When the session was over, there was plenty of laughter and lightheartedness amongst us all. In Baba's sahavas, minds were unburdened of so many worries. At the time of the interviews, Baba said little to them but each one felt astonished at the intimate relationship that developed as a result of the few moments passed silently with Him — the Silence in action. Was there a new cultivation in the inner life of each? Quite possibly. In the case of some visitors a few embarrassing incidents had happened prior to their meeting with the Master, but after meeting Him, the situations changed and they began to perceive order in disorder. After lunch the party left Meherabad for Poona, with the exalted memory of precious moments spent in the company of the God-Man. Suffused with Baba's glance of compassion, which had been like a shower of love upon him, Thade later tried to contact various people to learn of their life with Meher Baba — God in human form. He approached practically all of the men mandali with a small, pretty, card-size album and requested each to write a few lines about Baba — what they take Him to be and what they personally feel about Him — and sign it. During one of his next visits to Meherabad, Thade held this album before Baba and very lovingly implored Him to sign on the first page. Baba's eyes looked brilliant and shone with wisdom and compassion. Through His meaningful gestures, He conveyed, "I sign on the heart. When you first met me I signed on it. What need is there to sign on this paper?" Indelible words of the Eternal One! Self-Destroying Rage I wish to conclude the narration of this blessed day with the account of Kishan Singh's interview with Baba. He is one of Avatar Meher Baba's dear ones and had the enviable

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good fortune to stay with the Master for many days at a stretch and maintain a day-to-day diary of that period. In 1953, Baba's headquarters were at Dehra Dun for over nine months. During that period, one of the two bungalows occupied by Baba and the mandali was Kishan Singh's residence, so he had Baba's sahavas practically every day. However, for his first glimpse of the God-Man he had to pass through a crisis touching his faith in life. He had Baba's first darshan on June 1, 1948. As these "firsts" are closely linked, the account of how Kishan Singh came into Meher Baba's contact deserves to be mentioned. In the late thirties some of his personal problems became so acute that he had to undergo a crucial phase. He became morbidly depressed and apprehensive. The restlessness was so terrible that he became possessed by self-destroying rage. There has to be winter before spring sets in! He had first read Meher Baba's name in 1937 in the Tribune, a daily published in Lahore (Punjab-Pakistan). It was a short report on the lectures given by Princess Norina Matchabelli and Deshmukh about Meher Baba. Kishan Singh got the impression that Meher Baba must be a very great saint and that He belonged to a Parsi (Zoroastrian) community. That was all. For months afterward he did not come across any further news of the Master in any other daily. No books on Meher Baba were available to him. In the early forties, in spite of a good post in the government office, certain problems entailed great mental strain which became unbearable. He feared a total nervous breakdown. Under these circumstances, one morning in 1941 he remembered Meher Baba all of a sudden and felt that Baba was the only one capable of giving him relief from that state of intense agony. In the first part of that year, Baba visited Rajasthan and Baluchistan (Pakistan) and for over a month His headquarters were at Dehra Dun. Soon, however, he left for Meherabad for work connected with the masts. At

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this time Kishan Singh was at Rawalpindi, but somehow he got news of Meher Baba's stay at Dehra Dun. Thinking that Baba would be there, Kishan Singh in his desperate state impulsively decided to take the long journey by train to Dehra Dun. There was no one to compel him except himself. He resolved to meet Meher Baba and surrender to Him or else throw himself into the Holy Ganges — a self chosen watery grave. The Waiter with a Baba Button After reaching Dehra Dun, Singh inquired of local people where Meher Baba's residence was, but they did not know. It was Sunday. On the spur of the moment he remembered that Baba was born of Irani (Parsi) parents. He visited one Irani hotel, where he met a young man who looked like a waiter. Impatiently, Kishan Singh asked him if he knew where Meher Baba was. The boy gave him an address and even showed him a Baba button (locket) on his coat. It was the first time Kishan Singh had seen his Master's smiling face. Overjoyed, he hurried to the address, but to his utter surprise he found that it was incorrect. He inquired about Meher Baba at the house, but instead of giving any clue, the man living there started jeering at him for having come so long a distance to Dehra Dun in search of a Parsi, disregarding the many Hindu saints and sages. There was no time to spare to convince the man, so Singh made his way back to the hotel, looking in vain for the boy who had given him the address. He approached the manager, who told him that there was no such waiter employed in his hotel. Kishan Singh wondered who he was. He felt dejected and very confused. With some hesitation he contacted a Parsi gentleman, who welcomed him and gave him the right information about Meher Baba. He offered Singh a printed pamphlet containing Meher Baba's

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message and directed him to write for particulars to Adi K. Irani at Ahmednagar. The young man's locket and Baba's message bestowed a sort of consolation, but at the same time the devil began to play his pranks, quoting the Bible and reminding Kishan Singh to be true to the resolve he had made when leaving Rawalpindi — to end his life if he failed to meet the Master — and Singh arrived in Hardwar in a state of utter indecisiveness. He visited the bank of the Ganges with the thought of suicide lurking in his mind. The hope of Baba's immediate darshan had left him. It was a shock to him, and although he felt greatly annoyed, somehow he managed to control himself. There by the river, most unexpectedly, he saw a person who had great affection and love for him. "It's a day of surprises," he thought. With the idea of avoiding this friend, he ordered a tonga, but the person had spotted him and hurriedly got into the same vehicle. Though Kishan Singh did not disclose his intention freely, his dear friend guessed that he was very much overpowered with unwanted emotions and so skillfully tried to pacify him. Sympathy is never one-sided, and Kishan Singh, was, in a way, won over. With deeper trust in Meher Baba and relying more on His merciful ways, he left Hardwar for Rawalpindi. Distant but Momentous Darshan of the Master After reaching home, Kishan Singh wrote a letter to Adi Sr. asking him for some books on Meher Baba and, above all, earnestly requesting Meher Baba's darshan. After a short period, he received some Baba literature. Reading brought him the tidings of hope and a new way of understanding life. As the correspondence continued, he received happy news about the possibility of meeting Meher Baba in person, but this program was later canceled and

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he was asked to attend a congregation of Baba people at Lahore (Pakistan). There he personally met Adi Sr., and the free talk they had was of great help to him. His heart was incessantly clamoring for Meher Baba's darshan, however. Agog with this thought, he became prey for a fakir who duped him for over one hundred rupees — the man promised him Meher Baba's darshan in a dream! With increasing eagerness, appeals for darshan were made to Baba, but Adi, for one reason or the other, had to ask him to wait for the opportune moment. From one of Adi's letters Kishan Singh got the information that Meher Baba was staying in Jubilee Hills at Hyderabad, now the capital of Andhra Pradesh. He thought of making a fresh attempt and sent a telegram directly to Meher Baba requesting Him to grant darshan. He expected to get a reply at his address in Delhi, so he left Rawalpindi and waited for a couple of days at Delhi. Then he could bear the delay no longer and proceeded to Hyderabad, hundreds of miles to the south. After reaching this great city he encountered many difficulties in getting to the mandali's quarters. The place was quite new to him, and Jubilee Hills was an extensive area with bungalows spread wide apart. Vishnu, one of the mandali, met him and lovingly inquired about him, but when Kishan Singh opened the topic of Baba's darshan, Vishnu was entirely uncompromising. He tried to dissuade Kishan Singh from expecting darshan, even though he had journeyed over a thousand miles. Baba was on a ten-day fast and He especially wished to remain undisturbed during that period. In the course of the conversation, it was disclosed that Kishan Singh's telegram had been received with garbled words and was sent back to Rawalpindi for confirmation, hence there had been a delay in sending the reply to Delhi. The telegram was the bearer of a golden summons — that Meher Baba would permit him

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to be present at Meherabad on May 25, 1945. But in the meantime, Kishan had left for Hyderabad. His long leave was to expire by May 25 and the service rules did not permit him to extend it. Hundreds of miles stretched between Rawalpindi and Meherabad, which was a genuine difficulty. Vishnu dared not ask Baba to grant darshan, so he suggested that Kishan Singh write a note which he would bring to Baba's notice, if possible. Vishnu left for Baba's bungalow and Kishan Singh, with a mixed feeling of fear and delight, awaited the decision. To his great delight, Vishnu brought the news that Meher Baba would allow darshan, provided he did not enter the bungalow. He was to have a glimpse of the God-Man from the gate of His residence, a distance of over three hundred feet. Kishan Singh readily agreed to this, as it was darshan and not distance that mattered to him. Baidul took him to the bungalow and instructed him a number of times not to bow down his head to Baba by way of paying homage — he could, at the most, fold his hands. Kishan Singh was not in a mood to understand such details. No sooner did he see Baba standing on the veranda than he prostrated himself on the ground at the gate, unaware of himself. Baidul got annoyed and helped him to stand erect. Meher Baba's brilliant eyes had a magnetic effect on Kishan and in that state of ecstasy he somehow folded his hands. He was overwhelmed with joy by Baba's radiance and His love, so tender. After a minute or so, Baba clapped, meaning "time's up." Kishan Singh felt that the time was over practically before it had commenced. The darshan left him dazed. Was it a dream? He rubbed his eyes to be sure that the Light he beheld was no illusion. He was brought to his senses as Baidul admonished him for disregarding the Master's instructions. Kishan Singh could not understand why Baidul or Vishnu made so much of Baba's orders, when the Master Himself was all love and

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all kindness. He did not know then that the smallest instruction of the Master had to be literally followed, as it had its own bearing on His spiritual work. As they reached the mandali's quarters, there was a message from Baba. He sent His blessings to Kishan Singh, who was then asked to have lunch with the mandali and to leave Hyderabad by the first available train. Interview, an Unforgettable Event Meher Baba's darshan had a penetrating effect on Kishan Singh. He made up his mind to retire from government service at the earliest moment, to live a life dedicated to Meher Baba and His cause. He wrote to the Master: "I have decided to dedicate my life to you and serve you, but my inner self is not ripe to receive you. Let me drink a drop of Thy compassion." In May 1947 he was asked to bring two masts from Rawalpindi to Mahabaleshwar, near Poona. He could not succeed in this undertaking, so in a letter to Baba he expressed his deep regret over this failure. Eruch replied: "Baba says you need not worry for not having been able to bring the masts. Later on, an occasion may arise when you will be able to render Him important seva (service). Till then, go on with your present services in the office." The occasion hinted at did occur, though after a period of some years. In the summer of 1948, Baba agreed to give audiences to His dear ones from the outstations. Kishan Singh was informed about this. With great joy he reached Meherabad on May 31 to meet the Master the next day. It was a longawaited and momentous meeting — indeed, overdue. As Kishan Singh entered the interview room, he experienced a unique quality of love in Meher Baba's presence and saw a radiant halo around His face. During their

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talk, Baba intimately inquired about the long journey by rail and his health — physical and mental. Kishan Singh availed himself of this opportunity to open his heart to the Master. He was caught off guard when Baba put to him a direct question: "What do you want?" He replied, "Is it for me to say what I need? My Master is to decide what I should have." Baba looked serious and conveyed, "The Master knows everything. But He wants you to reply to the question." At this Kishan Singh humbly answered, "Then, please bless me with love, and devotion at your lotus Feet. Will you not, Baba?" Baba just smiled, His eyes glittering, but did not say anything. Perhaps the silence meant something deeper. With a rare feeling of jubilation, Kishan Singh managed to leave Baba's presence, and shed tears of joy later, all to himself. Thus this day of interviews, June 1, brought tidings of new life to various souls eager to meet the Master. In Him they sought the consolation of Life. During these short interviews, Meher Baba's silent presence with its non-verbal communication awakened their hearts. He used the board sparingly, but when He did, it seemed that what He had in mind swept His fingers along as they gracefully moved over the letters. These simple words and instructions followed His dear ones like sweet hummingbirds singing the notes of the moments spent in the company of the God-Man. Such were interviews with Meher Baba, whether at Meherabad or Meherazad or Myrtle Beach. An interview with Avatar Meher Baba was an unforgettable event.

22 Special Circular for Baba People, 1948

Visit to Baroda and Ahmedabad AFTER the refreshing day of interviews on June 1, 1948 at Meherabad, Meher Baba wished to resume work with the masts, a profound and mysterious phase of His life. The masts outwardly appeared to be extremely dirty, adamant and unhygienic. Some people, not without reason, regard them as mentally deranged, beyond any treatment. But are not appearances often deceptive? We have to be careful. Let not the shell decide the pearl! The precious pearl in these dirty molds is their undaunted love for God, the Beloved, and naturally the only cure and restorative for them is through the contact of the One who is one with God. Their ways of living are queer and unpredictable because theirs is not the mind-made passage of definite plans or conclusions. They keep themselves forever open to the will of God. They are the free people. Theirs is the heart-led track, mostly off beat, on the expanse of life. That is why in the company of the Avatar, who is Life itself, they felt relieved and secure in His embrace. Just as a botanical preserve is maintained in some parts of a country, I feel that India is divinely ordained to be a spiritual preserve composed of the masts of various traits — repellent or pleasant, distressing or delightful. The first week of June 1948, Meher Baba left the head-

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quarters at Ahmednagar for a short tour to visit Baroda and Ahmedabad. Baidul, Eruch and Gustadji accompanied Him. At Baroda, He renewed contacts with the two great masts of the city — Chambu Shah, a fifth plane mast, and Rafai Shah. This time Chambu Shah was accessible without much difficulty. It was to Rafai Shah that Baba wished to present His coat, and He held it in His own hands until the mast willingly slipped it on. From Baroda, Baba moved north to visit Ahmedabad, the capital of Gujarat, with a short break at Nadiad to contact Janakidas Maharaj. On June 10 the main contact was Jagannath Maharaj, who had a spacious ashram on the outskirts of Ahmedabad. Jagannath's original place of residence was not known — one fine morning he had visited Ahmedabad and people began to treat him with respect. As time passed, he founded an ashram. By the time of Baba's visit on June 10, he had two hundred cows and had opened a free kitchen for Hindu sadhus and Muslim fakirs. Though Meher Baba's identity was not disclosed, Jagannath Maharaj somehow sensed His spiritual greatness. He very lovingly and cordially received Baba and they embraced. Jagannath offered Baba packets of fresh rich food and a few shawls, one for each of the mandali. Baba stayed in Ahmedabad for two days and contacted about ten masts. Baidul and Eruch collected information from local people about these God-intoxicated souls, and Baba spared no pains to meet them. Mohammed Hussain was spotted in a urinal enclosure, where he happily passed most of his time. There he ate and rested, too, undisturbed by the stench. Previously he must have stayed in different parts of India, for in his unconnected talk he used many different Indian languages. Karewala was a mediocre mast who enjoyed wearing iron rings on different parts of his body — common with the masts. Majzoob Shah sat quietly in a shrine and had to be fed by others. Some masts ate

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whatever was offered to them, a few demanded food whenever they liked, and occasional rare ones were fed by their majawars (attendants), morsel by morsel. Catching a Bus Provided a Dramatic Situation During this stay in Ahmedabad, Baba contacted a few seekers also. One of them was a schoolteacher. A contact with an advanced pilgrim named Baitullah Shah was well remembered by the mandali not as much for the pilgrim himself but for the incredible incident connected with the visit. This person had a greying beard that shadowed his otherwise youthful face. He used to offer prayers to Allah five times a day, and every invocation kept him busy for two hours at a stretch. On Fridays he would read the Koran continuously for sixteen hours. Baba and the mandali reached the suburb of Ahmedabad where Baitullah Shah resided. They found the pilgrim engaged in his prayers, hence Baba decided to visit him the next day and Eruch and Baidul hurried ahead to reserve seats in a bus. Baba, too, walked briskly, but Gustadji, because of some physical ailment, proceeded slowly and easily. Baidul gestured to Baba that the bus was about to start, and Baba clapped His hands and gestured for Gustadji to walk quickly to be in time for the bus. "Gustadji broke into a trot . . ." and the dramatic situation that followed is well described by William Donkin. But first, the following information regarding the political situation that prevailed in those days in the state of Hyderabad has to be explained. In August 1947 the British regime in India was over. With the departure of the British, the internal problems of some former states ruled by rajahs (kings) became acute when a few tried to claim their sovereignty to rule. The Nizam of Hyderabad, a Muslim ruler, was one of these. In support of his claim, an organization under the name of Razakars was formed. It was headed by

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a fanatic Muslim lawyer. The members of this organization, the Razakars, started harassing Hindus in the state, looting their properties and even kidnapping the children and women. The news flared up in the papers, particularly in the adjoining parts of Maharashtra and Gujarat, and people began to look down on the Razakars with great disdain. An Arab from the organization, who was also known to people by the word "Chaous," was the most detested for his inhuman and brutal activities, so much so that the very word "Chaous" evoked ill feelings, as the word "murderer" does. To continue with the incident: "Gustadji broke into a trot at once, but did so at the very instant that a small boy was coming towards him. This boy was somehow seized with the idea that Gustadji was running at him, and he uttered a yell of terror and turned on his heels and fled in front of Gustadji, screaming as he ran. Bystanders saw, as they thought, an innocent child being chased by a wicked little man in a black cap, and one or two shouted, 'Chaous' ('Arab') — and to shout this word at this time was as much as to shout 'murder' . . . Gustadji [was] intent only on running and thus utterly unaware that a score of people were girding up their loins to pounce upon him. Baba, however, the Master of every man and every situation, made a lightning signal to Gustadji to stop still in his tracks, which he did at once. This freezing of Gustadji allowed the onlookers to see not a villain, but a man clearly more incapable of violence to the innocent than the very child who had fled from him. The critical tension having been thus relaxed, Eruch and Baidul dissipated what was left of it by explaining with vigor that Gustadji was neither killer nor Arab, but simply a man running to catch a bus." 90 "Those who know Gustadji's amiable face and figure —

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William Donkin, The Wayfarers, “The Work of Meher Baba with Advanced Souls…,” (June to August), p. 4.

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the kind of face Rubens would have loved to paint — may wonder how on earth Gustadji could be mistaken, even for a second, for an Arab out for blood." 91 But was not life with Meher Baba unpredictable? A Month of Observing the Order An important period for Baba people all over the world commenced on June 21. About a month earlier, on May 4, 1948, a circular had been issued to all in the East and the West. It contained the information that Meher Baba would be engaged in a special type of spiritual work from June 21 to July 20, 1948. All His disciples, devotees and followers, both men and women, were to carry out any one of the following five orders for a period of one month: 1. Observe silence. 2. Fast, with one meal a day. Tea or coffee to be taken only once during twenty-four hours. 3. Feed a different poor person every day with your own hands, morsel by morsel. 4. Repeat orally every day, 100,000 times, any one Divine Name cherished by you. 5. a) Do not touch or carry money. b) Do not touch any member of the opposite sex, excluding children under seven. c) Do not hit anyone under any circumstances, even in jest. d) Do not insult or abuse even when provoked. Every Baba follower was free to select any one of the five orders, but once it was decided upon, he was expected to follow it literally and without any compromise. Those in India were asked to communicate their decisions to Meher Baba by May 21, while those abroad had until May 31.

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Ibid., p. 3.

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Most of the acknowledgment slips from the United States, England, Australia and other countries were received in time. To some of the Westerners, this was an opportunity to write directly to "Baba Dearest" and send their hearts' love, and also to request the privilege of meeting Him in person. In England, Will Backett did most of the work of informing Baba followers. The head of the Sufis in Australia was F. E. von Frankenberg. He had formed a small group interested in Meher Baba. Francis Brabazon, Ena Lemon and a few others were members of this early group. About ten persons from Australia sent in their willingness to follow Baba's orders. In one of his letters, Frankenberg requested that Baba clarify the spiritual significance of the circular. The reply sent to him through Dr. Ghani stated: "To try to understand a Perfect Master from a limited, egoistic human standpoint is a sheer impossibility. By one action of His the Master perhaps serves many purposes on different planes. The only thing worth doing is to carry out the Master's behests most sincerely." Malcolm Schloss from the West Coast of the United States wrote that he had a dream about the Master (Meher Baba), who conveyed to him that He was busy working hard for the spiritual upliftment of humanity. Malcolm wondered what the significance of the dream could be. Coincidentally, that day's mail brought him copies of the above-mentioned circular, which was a comforting corroboration. Malcolm distributed the circulars to the Baba people in California. Over a hundred disciples and followers from the West were in readiness to join Baba in this divine vigil. "Worry Not Over the Past" Meher Baba had mentioned in the circular that He should not be disturbed in His special work by any correspondence from his people until July 20, 1948. Nevertheless, letters

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concerning the five orders were brought to His attention. After sending in their choice, some Baba devotees sought His advice on practical problems they faced while carrying out the orders. The first order was to observe silence. The number of participants was small and they did it sincerely. The second was a partial fast and a cup of tea or coffee. One devotee unwittingly joined his friends in drinking lime juice. He felt very sorry for the breach of the order and he wrote to Baba, who pardoned him and asked him to continue the partial fast in right earnest. He was also to be on guard and not commit the mistake again. There was one who inquired about the size of the cup, and Baba, with gay mischief in His eyes, gestured, "Any size, but only one cup a day and no more!" In an earlier period, some of the devotees had been asked to observe a fast once a week. During this June July period, the previous order was suspended. A young Baba lover informed Baba that in the beginning he used to have some slices of bread with his tea as "a part of the morning tea." Later on he felt that it was not literal obedience and wrote to Baba about it. The reply conveyed, "Worry not over the past. Be vigilant in the present. Commit not the same error again." The third order concerned feeding the poor. One of my friends, who had agreed to abide by it, fell sick. The poor man who was brought to his house refused to be fed morsel by morsel, but my friend's health did not permit him to go out in search of other persons, even on the successive days. Baba directed him to try as best he could and leave the results to His divine will. Repeating the Divine Name The fourth order was to repeat one name of God 100,000 times a day. At the outset, one of Meher Baba's devotees did not realize the time required for it. On the very first

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day he discovered that it was impossible for him to exceed 25,000. He frankly confessed his mistake and with great remorse begged Meher Baba's pardon. Baba seemed touched by his words and asked him to repeat the cherished Name only 15,000 times a day, and also added that if he carried out this new order, Baba would consider the number equivalent to the one originally required. Some persons felt a bit confused over selection of the Divine Name, as no specific name was mentioned in the circular. One of Meher Baba's very dear ones wrote to Him: "I believe Om refers to 'the Nirguna -- the Formless', whereas Meher Baba signifies 'the Saguna — Godin-human-form state'. Since the day I heard about you I have adopted 'Om Meher Baba' as my divine mantram." In later periods, I have come across some Baba people who repeat, as and when time permits, the Divine Name of God. I feel that wholehearted remembrance is more important than the selection of the name. In fact all those who repeat the cherished name are invoking the same Infinite Consciousness that periodically becomes human in the form of the God-Man, the Avatar. One of Meher Baba's devotees inquired if he could repeat in his natural course of breathing the Sanskrit word "So ... ham,"meaning "I am That," as the cherished Divine Name. He was permitted to do so. Here I am reminded of an incident in the late sixties when Meher Baba Himself demonstrated silently to one of His lovers how to repeat "BA . . . BA" as one inhales and exhales. But this has to be done, He especially mentioned, in a very easy and delightful manner. BABA, the unique Divine Name! A group of four women in Bombay decided to repeat the Divine Name 100,000 times, and they carried out the resolve successfully. As they were closely associated with Meher Baba's women mandali, Baba got this news and felt pleased. By the end of the first week, the group was specially ordered by Baba to observe silence for a week. They

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gladly did so. The third week they were instructed to feed one poor person a day, and at the end they were asked to observe the partial fast. A lucky group indeed. During this period, Dina, one of the women, had a remarkable experience. One day she suddenly became deeply unconscious and remained so for a long time, so long that the outward symptoms of "death" were noticed by her friends, including a doctor. They felt greatly concerned and wholeheartedly called on Meher Baba's help. Soon the "patient" awoke as if from a deep, rather too deep, sleep, but with the experience of a rare ecstatic calmness. A Delightful Trial The fifth order was a composite one with four injunctions. One was: "Do not touch money; do not carry money." One businessman could not decide whether in the literal sense of the order he could handle bank drafts and checks or not. Adi Sr. conveyed to him that the signing of checks or drafts was permissible. Another one, who had to handle money as a part of his duty, was exempted by Baba from that restriction during office hours. He was instructed to carry out faithfully the rest of the injunctions contained in the order. I, too, was observing the fifth order. As a teacher, I had to collect the fees of my class, so I used to ask one of the pupils to count the money. He happily did so, and then he would hand over the amount to one of my colleagues, who would credit it in the office. While teaching the mixed class of boys and girls, I had to be attentive that while distributing or accepting notebooks I did not touch any of the girls. The problem of using the cane was easily solved by not carrying it in the classroom at all, but I had to be mindful of not hitting anyone lightly, even in jest. Because of my nature, it was not so difficult for me to check myself in using harsh language in my dealings with the

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pupils. I personally wished that all these injunctions should be observed without letting the pupils know that I was carrying out Meher Baba's order. It was a delightful trial. Of course in many ways, at the opportune moments, Meher Baba's inner guidance saved me from slips. It was indeed a game of meditation, wakeful and lively. One woman, a Baba devotee from Bombay, expressed her inability to follow any of the five orders because of certain household responsibilities. Another was expecting a baby during that period. Baba sent His blessings to both of them and exempted them from observing the orders. In short, any honest difficulty was lovingly considered by the Compassionate Father, Meher Baba. There was no monotonous regimentation in the observance of these orders. I had been sent some extra copies of the circular and I informed my friends about it, but I never insisted they fill in the acknowledgment slip. The few who did are Meher Baba's followers to this day, with deep conviction in His divinity. Can you command a bud to bloom? Coming to Meher Baba is a spontaneous response of the heart. To me, the issuing of that circular was a call of Love to those who wished to follow the One who was and is Love itself. Extreme Prejudice Against Meher Baba Every circular issued had drawn new persons to Meher Baba. The experiences of the old and new Baba followers, whether pleasant or trying, as they observed Meher Baba's order, definitely linked them closer to His universal heart. Instead of relating the experiences of so many Baba people, I will give an account of one person who had not until then met Meher Baba physically. He had no faith in Baba's Avatarhood and yet had agreed to abide by one of the orders. The experiences of others who did believe in Baba's divinity can well be guessed.

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Keshav Narayan Nigam is one of Avatar Meher Baba's very dear ones. He has a B.A. (Gold Medalist) and is a law graduate, also. He relinquished his position to serve Meher Baba's cause, and at present he is the editor of Meher Pukar, a Hindi monthly dedicated to spreading Meher Baba's message of Love and Truth. Since July 1954 it has been published at Hamirpur. In the early forties Keshav was a staunch follower of Mahatma Gandhi and a sincere devotee of Lord Krishna. He first heard of Meher Baba in 1942 from one of Baba's devotees named Babadas. Once during a casual talk Babadas said to him, "Meher Baba is Lord Krishna, who has come down on earth in the form of Meher Baba." Keshav smiled ironically and scornfully turned a deaf ear to this statement. Babadas gave him some beautiful pictures of Baba and some literature about Him. Keshav did not care to read a single page, so biased was his attitude. Out of extreme prejudice, he threw away the Baba pictures on the public road, to be trampled by people. With such scorn and malice was Meher Baba received by Keshav, who later regarded Him as the only Beloved, the eternal Avatar. In 1943, Keshav Nigam was put in jail on political grounds. He was among those patriots who were staking their lives for the independence of India. In jail he met Shripat Sahai, one of his old colleagues, who brought to him fresh news about Meher Baba. In 1942 Shripat Sahai had absconded in connection with a violent political movement. From a young age he had also been interested in ashtang yoga and would practice yogic exercises daily. In the period of hiding, one of his friends, noticing his spiritual temperament, told him to meet Meher Baba. Baba was in partial seclusion at Meherabad, but He granted darshan. During the meeting Baba asked Sahai to relate the main incidents in his life. After hearing all that was said, Baba blessed him and assured him of guidance on the spiritual

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Path. He also asked him to end his underground activities and surrender openly to the authorities, leaving the results to His divine will. In that short interview with Meher Baba, Shripat Sahai felt so convinced of His divinity that he proceeded straight to Hamirpur, informed the District Superintendent of Police and willingly began jail life. Sometimes he would tell Keshav about Meher Baba's Avatarhood, to which Keshav never agreed. Instead, there would be a hot discussion in which Keshav always asserted that Meher Baba lived idly, without doing anything, and took pleasure in declaring Himself to be the Avatar. Light Dawns on Keshav Nigam After some months most of the political prisoners, including Keshav, were released from jail. He went to Hamirpur to live. In spite of his antagonistic views about Meher Baba, he continued to receive Baba circulars from Adi K. Irani. Being prejudiced, he would throw them into the wastepaper basket without opening them. In May 1948 he received the circular about Baba's five orders. This time, through an inner urge he opened it, and read it, too. He did not find anything inconsistent in it. On the contrary, the contents somehow appealed to him. Meher Baba had asked His people if they would follow willingly any one of the five orders for a period of one month. Keshav somehow felt impelled to fill in the acknowledgment slip, expressing his readiness to follow the fifth order. At that moment, his biased attitude vanished and he wrote the following letter to Baba: Revered Shri Meher Babaji, At last your light seems to have dawned upon me. I paid no heed to your circulars prior to this. But now I sign the fifth order of your circular most voluntarily and

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the above order shall be followed by me, literally, most faithfully, and without any compromise. I have a daughter about eight years old. I do not know how I would be able to avoid touching her, as she remains with me for the major portion of the time when I am at home. I rely on your help in this matter. Part of the All-pervading Soul, (sd) K. N. Nigam This short letter linked Keshav to his Beloved, Avatar Meher Baba. Violation of the Master's Order At this time Keshav quite unexpectedly received a call to the post of Director of Public Information in the newly formed government of Vindhya Pradesh. He had neither applied for the post nor had he expressed a desire for it, so the appointment was a great surprise to him — some of his close friends had recommended him. As a lawyer, Keshav had a good practice in Hamirpur. He was about to refuse the offer, but it seems that the divine will inwardly persuaded him to accept. He acceded to the proposal on June 21, 1948, the first day of observing Meher Baba's order. This decision had a far-reaching effect in his personal life, too, for on the day he began his duties, his ties with politics ended for good. He never reentered the political field. To meditate on Meher Baba and to serve His cause appealed to him the most for the rest of his life. Keshav had sought Meher Baba's help in keeping his daughter from touching him during the stipulated period of one month. His reliance on Baba worked out in a wonderful way. Keshav's new position necessitated moving to Nowgong, and for one reason or another, his wife and daughter were not able to join him before July 20, although

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they wished to. But Keshav failed in his pledge to Meher Baba to follow the order faithfully and without compromise. It so happened that while departing for Nowgong, he knowingly allowed a girl over seven years of age to apply tilak (red powder on the forehead, which is regarded as auspicious and a happy farewell), as was the current custom. He lovingly caressed this girl, which was against the spirit of the order. He also touched money and carried it on his person on his journey to Nowgong. The worst part of the affair was that he knowingly violated Meher Baba's order. He did not know then that he was playing with fire. After a few days an abscess developed on Keshav's right palm, the one which had fondled the girl and handled the money. The abscess turned septic and there was a huge swelling right up his arm. The pain was so severe that the abscess had to be incised. Even after the operation the pain did not subside, but now it helped Keshav to remember Meher Baba intensely and wholeheartedly. The wound healed slowly until the last date of observance of the order, and then this strange suffering ended. It has been noticed that if one forgets to observe the order of the Master in spite of the best of efforts, the ill effects are practically nil, for the Master's all-pervading presence is full of compassion. But to disobey Him purposefully is definitely harmful — physically and spiritually — as it indicates a deliberate attempt to go against the divine will. This does not mean that the Master is a despot or dictator, but it seems a fact that His order releases specific power for the spiritual advancement of that particular person. But if in place of cooperation and obedience one tries to go against the "current," one is bound to invite suffering. In a sense, that, too, is the jalali aspect of His compassion. Every moment of ours is a leap into the unknown, a vague attempt to find one's Self. An order from the Master, which is practical and practicable, directs one's

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journeying toward Him, the Self of all. He is the divine director!

Keshav Nigam Translates Avatar into Hindi It was during this period that Keshav received a letter from Adi K. Irani requesting him to honor, by paying the eleven rupee fee, a registered-mail parcel containing the book Avatar. Adi also wrote that the book was sent on the express wish of Meher Baba and mentioned that a wish of the Master has a deeper significance. For the moment, Keshav failed to sense any significance in Adi's letter. Instead, the old mistrust of Baba flared up in his mind. He thought that Baba and Adi were befooling people to exploit the credulous for money. After a while he realized his folly, and on the last day of the stipulated period, July 20, 1948, he gratefully paid the postage due. Thus the first and last days mentioned in the circular made remarkable changes in Keshav Nigam's life with Baba. The book Avatar was instrumental in developing in him an invincible faith in the Avatarhood of Meher Baba. He felt so impressed by the book that he asked permission from Jean Adriel to translate Avatar into Hindi. It was later published as a series in Meher Pukar, the Hindi monthly, for the benefit of Baba lovers who could not read English. In short, every circular issued from time to time during Meher Baba's lifetime was an occasion for Him to bestow His grace, love and compassion on His dear ones spread all over the world. Tea Flavored with Rusted Tin In the last week of June 1948, Meher Baba left Ahmednagar for a short tour to contact masts. He first visited Nasirabad, a place over three hundred miles north of Ahmednagar. It

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was a special trip to see Jhipra Baba, a mast contacted about five years earlier. This particular mast was first an ittefaqi but later developed characteristics of jalali and madar-zad types. Such a change is not common with masts, so Baba had put him in the category of a "freak mast" of a high order. Repeatedly, Jhipra Baba would partake of just a little of the food offered to him, then throw away the rest and simultaneously demand more; he would take just a puff or two of a cigarette, then lay it aside and ask for another — a peculiar characteristic. From Nasirabad, Baba journeyed towards Bombay. En route He contacted a mast who always repeated aloud just one word, "karak," which meant anything or nothing. He was named Karak Mastan. It was difficult to know whether some masts were Hindus or Muslims, and this was true of Karak Mastan. The resident mast at Meherabad is a Hindu, although he is known to everyone by the name "Mohammed." But has masti — the intoxication of love for God — any connection with socalled religion? Baba reached Bombay on June 30. The monsoon was in full swing. On that night the rains did not come in a gentle downpour but lashed the city in torrents, yet by early morning Baba was ready to go out to meet Marhatan Mai, a mastani who lived near Carnac Bundar Bridge. As Baba, Baidul and Eruch reached this place, they found the old woman, in her late seventies, soaked to the skin, nonchalantly lying under a tree. Her uncared-for hair looked like a solid thatched roof over her head. She was offered nice hot tea. She directed that it be poured into her old, rusted tin pot, and then she drank it. What flavor it must have had was beyond comprehension! Then Baba visited Kolaba to contact Ramdas Maharaj, who originally had lived in Sind (Pakistan). After the partition, hundreds of Sindhi Hindus migrated to India, and with them they brought Ramdas Maharaj, whom they loved and revered dearly. Meher Baba described him as a rare type of dnyani salik.

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Meher Baba Ate the Powdered Leaves In the afternoon on July 1, the Baba party visited Mahim where the family of madar-zad masts and mastanis lived. Ali Asghar, the gem in the family, was an advanced majzoob-like mast first contacted in February 1948. At that time Baba had offered him a cigarette and had been with him for some minutes. This time Ali Asghar bluntly refused to see Baba, for it was a period when he was experiencing a strange phase of masti. He had not had food for days and had not slept for many nights. After Baba's arrival the mast closed the door of his room, so through the window bars the mandali entreated him to let Baba in for the contact, but in vain. Even after they waited and implored him for over an hour and a half, the mast would not budge but clearly expressed that Meher Baba should leave the house. Baba had never contacted masts against their will. He at once left the place but conveyed that it was extremely necessary to contact Ali Asghar as soon as possible. The party returned to Ahmednagar by July 2, 1948. When he left Bombay, Baba instructed a few of his disciples to meet the eldest brother of Ali Asghar and get regular information as to whether the aggressive mood of the mast was over and if he would permit Baba's contact. After a week, a telegram from Bombay was received conveying good news about the required change in the mood of the mast. The next morning, Baba and the same mandali left Ahmednagar and reached Bombay by early afternoon. He instructed His party that in order to maintain the link with His last visit to Ali Asghar on July 1, the same route and routine should be followed. This was done, and the party reached Mahim accordingly. Upon visiting the house, it was noticed that the mast was still unwilling to receive Meher Baba's "spiritual touch." Again, a good many appeals were made through the window. After half an hour, Ali Asghar came out of his confinement and Baba sat alone with him

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for a secluded contact. What transpired in the meeting the mandali did not know, but when Baba came out He looked exceptionally radiant and pleased. The mast, as he walked out, went into the next room, picked up a pair of big scissors and snipped off seven small leafy sprigs of a mulberry bush. He somehow bound them into a little bunch and presented it to Baba. Perhaps this was a spontaneous gesture of love, an outcome of the significant contact. Then, patting Baba on the back, he muttered, "Now you can go." What a wonderful meeting. After this contact the Baba party left Bombay for Ahmednagar. Baba gave the precious mulberry bunch to Eruch and instructed him to keep it well preserved, leaf and stem. On the way back, Eruch left the train at Bindra House, Poona, where his parents stayed. He put the seven sprigs into a small pot. As the leaves dried up, he collected them and kept them safe — Baba's instructions had turned these leaves into a treasure. A few days later, Baba asked Eruch to visit Ahmednagar and bring the sprigs and leaves. When this treasure was placed before Baba, He looked immensely delighted. He instructed that the leaves be powdered, and later He consumed them. The seven stems were preserved as a souvenir of His meeting with Ali Asghar. What love for the masts — what mystical give-and-take!

23 Good Old Masts of South India, 1948

Baba Alone Is MEHER Baba's meeting with Ali Asghar at Bombay on July 12, 1948, seemed so satisfying that He did not leave Ahmednagar again for mast contacts until August 10. A period of special working by Baba was over by July 20. A few days earlier, two of Baba's western disciples, Delia DeLeon and Jean Adriel, arrived in India. Their last stay with Baba had been in 1937 at Cannes on the French Riviera. A decade had passed, and after such a long time they were naturally eager to see the Master when they arrived in Bombay on July 15. They were warmly received by Baba's people. Although they were anxious to reach Ahmednagar as soon as possible, they were told Baba's instructions: They were to be at Meherabad on July 19 and they would not see Baba before August 10. Thus, out of their threemonth stay in India, three weeks were to pass without seeing Baba! The Master has His own ways of arousing and composing the feelings that lie deep within. In accordance with Baba's wish, the two women reached Meherabad on the nineteenth, and Kitty Davy disclosed the happy news that Baba would see them on July 23. A joyful surprise! To make it more marvelous, Baba paid a special visit to Meherabad with Mehera and Mani a day earlier, to meet Delia and Jean. Delia has recorded her impressions

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about this trip to India, and particularly this first meeting with Meher Baba: July 22. The great day dawned, a lovely sunny day. The ashram had been like a beehive from 5:30 A.M. Garlands were made and rooms cleaned. Everyone put on their best clothes. At 9 A.M. we heard the car coming up the hill, so we all lined up at the gate. Jean held a mauve garland and I a white one. The car stopped and out came Mehera and Mani, but no Baba. Our hearts sank, but they smilingly told us He had stopped off at the men's quarters down the hill. The car went back, and five minutes later Baba appeared at the gate. He held out His arms and a beaming smile appeared on His face. We ran to embrace Him, and the years fell away and all our problems and heartaches. Time stood still — here was Reality. Only those who have had the felicity of being thus embraced can understand the extraordinary feeling of happiness it brings to be thus enfolded in love. He walked towards His room, and at the steps, Masi was waiting to perform the ceremony with the coconut — symbol of sacrifice. We were told to come in with Mehera and Mani. Baba said He was so happy to have us with Him. We would stay at Meherabad for six weeks and during that time we were to rest, eat, not worry, and think of Him, and when we moved to Pimpalgaon we would be kept busy all the time. He said He was very, very tired with the weight of the universe on His shoulders; but soon that would change, and also conditions in the West. He continued, "Everyone is Baba, everything is Baba, and everywhere is Baba and all else is zero." He intended going on two mast trips. He was really happy with the masts, but the six weeks we were at Pimpalgaon, He would be with us all the time. Discussions of work would take place from August 1. All the other women were then called, and He jokingly asked if I still liked eau de cologne. This recalled

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my previous visit to India when I was always using it, owing to the very hot weather. Baba walked around to inspect our quarters, and with that sweetness so characteristic of Him said we were to have everything we really needed. He showed us the inside of the dome [the present tomb] which had been built over the spot where He had stayed seven months in seclusion, taking only coffee. He inspected the rest of the ashram, embraced us and drove off. We stood outside the gate and watched the car disappear. 92 Mehera, the Chosen One Delia continued: Not having seen Him for so long, we noticed quite a change. Physically, He looked more powerful, and though the love and humor were still in evidence, we felt that the emphasis was on the impersonal aspect of God. His hair was less thick, and His face seemed very suffering at this period of working, though full of power. With the exception of Mehera, all were told that they were not to touch Baba. Some say that spiritually Baba works on all femininity through Mehera, and others say that she represents His feminine aspect. Certainly He has always said that while others are very near and dear to Him in varying degrees, she is the Chosen One, the purest of the pure. After this meeting I felt so calm and happy. A feeling of peace pervaded my being as if a benediction rested on my head. I knew it was right for me to be there at this moment but not before. I just had to be plunged more deeply into Maya and come to terms with certain aspects of myself. Had not Baba written to me during the war: "You are nearer to me where I want you, than if you were

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Kitty Davy, Recollections,” The Awakener, vol. 6, no.2. 1959, p. 28.

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GLIMPSES OF THE GOD-MAN next to me physically where I did not want you. When we meet again you will be a changed Leyla (the Persian name Baba gave me meaning Faithful One), and yet the same." 93

The significant statement of Meher Baba quoted above by Delia revealed to me, and may reveal to some Baba people, a secret — why only a few persons were allowed to stay with Baba for their lifetime, some stayed for intermittent periods, many just had a glimpse of Him and the remainder did not see Him physically. This does not mean that all those who stayed with Him were spiritually more advanced, while those who did not were spiritually backward. Whatever was in His divine plan has come to pass. And what else could be His perennial plan than to enkindle the latent spark of divinity in each at the ordained time, befitting the sanskaras of each? Nevertheless, we are all equidistant from the Center — Baba, the Infinite. Meher Baba, the Real Refuge On July 20, 1948, hundreds of Baba's followers concluded the period of observing one or more of the orders in the circular previously mentioned. Now they felt all the more eager to meet Baba in person. Requests and appeals for darshan started pouring in through letters and through the mandali. Baba, however, permitted only a few persons, mainly from Poona and Sholapur, to be with Him for about an hour at Meherabad. Those a long distance away were not summoned. The day set for darshan was July 23. Once a person had received Baba's darshan, he would feel greatly drawn to Him and wish to see Him again and again. At least I felt that way. After five days with Him at Nagpur

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Kitty Davy, “Recollections,” p. 28-29.

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and staying under the same roof with Him at Madras, I was always anxious as to when I would see Him next! Baba's presence exerted a pleasant pull over my entire life. As far as I remember, during the years 1947 and 1948 I did not miss a single opportunity — and fortunately they were many — of being in His company, whether for a few days or a few hours. I particularly remember July 23, 1948, however, for it gave me a passport to see Baba on any day. By the third week of that July, I had learned that a small group of Baba people from Sholapur, eighty kilometers south of Kurduwadi, was to visit Meherabad for Baba's darshan. I wrote to Adi Sr., who directed me to contact the group leader at Sholapur — I did so by letter and asked about the possibility of my joining his group en route to Ahmednagar. I also put in an application to the Headmaster for a day's leave. He did not approve it, on the grounds that a school inspection was due on any one of the coming days. He was newly appointed and I was not well acquainted with him, so I did not tell him that I wished to visit Meher Baba but just said that I had some urgent work and would he please grant the leave. My last words ended on a pleading note, but he flatly refused. Something inside me crumbled and it was hard to pull myself together. "Will I not have your darshan, Baba?" I implored inwardly. The passenger train carrying the Sholapur group was to pass through Kurduwadi at midnight. Greatly disappointed, I went to the station to bid farewell to my friends and to request that they convey my salutations to Meher Baba. As I told them of my inability to join them, they expressed regrets at my bad luck in missing the august darshan of the Master. When the train was about to start off, one elderly person in the group spontaneously said, "The Headmaster has no right to deprive you of the blessed darshan of the Master. Is a day's work at school so weighty

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and the opportunity to meet Meher Baba so petty? Get into the train. Is not Baba capable enough to convince your boss ?" Just then the train whistled and I impulsively got into the compartment. As we moved out, I shouted to one of the railroad employees, whom I chanced to see and who knew my mother, to tell her of my departure for Ahmednagar. As the train sped on, thoughts of school and home were brushed aside and the delightful prospect of seeing Baba made me immensely happy. I had no ticket, no money, and just the ordinary clothes I was wearing, but that did not worry me. My friends were there to help, but above all, confidence in Meher Baba was my real refuge. An Hour of Darshan at Meherabad At Dhond junction we had to change to the train for Ahmednagar. By early morning I was able to send from Dhond a telegram to the Headmaster regarding my absence, and there we met the Baba bhajan party from Poona, led by the late R. K. Gadekar. It was an added joy to hear them singing so devotionally, even in the train compartment. Because of some mechanical fault, the train stopped that day just in front of the Meherabad ashram, which is neither a flag stop nor even a level crossing. With cheers of "Meher Baba ki jai, "we left the train. Upon hearing the cheers, a few people from the ashram came out to receive us and give us the good news that Baba had already arrived from Ahmednagar. The handshakes and embraces continued until we reached the main building. We were asked to assemble in the hall at Lower Meherabad by 9:00 A.M. One or two benches near the doorway were reserved for the women. Baba arrived with divine decorum and took His seat in a corner, facing the big picture of Him that we find today in the hall. To see Baba was

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to see beauty enformed, and as He sat there, He looked radiant. In His vibrant presence, our senses were made active and alert, particularly seeing and hearing. Every eye was on Him to catch His loving glance or gesture. He had a handsome countenance, with delicately chiseled lips. One may state that He had a charming Persian heritage — a straight nose, thin and shining skin and a broad forehead — yet He appeared to belong to no race in particular. His eyes seemed to pour out a soothing radiance. They had a quality of timelessness reflected in them, hence they seemed so knowing, yet so oblivious, as well, of everything. The visitors paid their homage to Baba. A few garlanded Him. No one was allowed to touch His feet. I had nothing tangible to offer Him. From a distance I folded my hands, but Baba was busy with someone else. For a moment I thought, "Has He ignored me?" The next thought was, "Whatever Baba does has deep significance!" When all were seated, we chanted in chorus the divine names of God: Hari, Paramatma, Allah, Ahuramazda, God, Yezdan, Hu. In 1941 Baba had given these names to His devotees for repetition. Our chanting created a heartwarming atmosphere, and despite efforts for self-control, a few sobs escaped now and then from persons such as Gadekar. While we were in the hall, someone told me that the author of Avatar was sitting among the women mandali. I glanced in that direction, but since I knew none of them, I derived only slight satisfaction in the thought that I had seen the author of such a beautiful book on Baba. Jaju, from Sholapur and an adherent of Gandhi, spoke a few words about Baba's divinity. As he delivered his speech, jubilation sounded in his voice and occasionally it flashed in his eyes. In all, it was as lovely an hour of delight and darshan as one could hope to experience. At 10:00 A.M. Baba returned to His cabin and later proceeded to Rusi's bungalow, His residence in Ahmednagar.

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During our short visit, someone from the group had hurriedly conveyed to Adi Sr. how I had gotten into the train on the spur of the moment upon hearing Jaju's words, without previously informing the Headmaster or my family. Adi wrongly presumed that I had hesitated to come until receiving Jaju's consent, when his letter to me had only said to contact Jaju for the details of this visit to Meherabad. Somehow he felt himself responsible for my plight and was sorry. He had to leave Meherabad with Baba so he had no time to speak to me, and I left Meherabad with the group that same day by the afternoon train. The next morning, July 24, Adi reported to Baba about my inconvenience. Baba, in His compassion, granted me — the one to whom He had not directed a single gesture during the hour of darshan — longstanding permission to see Him any day. Adi wrote me the following lines about this incident: "I am so sorry you were put to great inconvenience and discomfort in coming over to Meherabad for darshan on July 23. I seem to have made a mistake in informing you that you should contact Jaju and come with him. This morning I informed Baba everything about this. He answered that from now on you are free to come and see Baba whenever you like . . . So far as Baba's darshan or sahavas is concerned, you have your contact directly established and are given liberty to come for darshan any time you like. The only thing you must do is inform us of your coming two days before your arrival. Baba sends His dear love and blessings to you." This letter was a surprise, a sweet surprise! Baba was clearly conveying to me that I had established a direct contact with Him. What a consolation and good fortune. Baba could use any situation for the showering of His grace. As

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I look back, I find that Baba did not deny me darshan or sahavas even during the periods of His strictest seclusion, including the one prior to the dropping of His body. In a way, the most precious and delightful days of my life in the company of the God-Man owe their origin to the passport given to me in that letter, which is a part of my personal Baba treasure. On my return to Kurduwadi, before going to class on July 24 I approached the Headmaster to explain the circumstances affecting my decision to go to Meherabad. I feared that he would be angry with me and that I would find him in a bitter fury. But as I entered the room, I was amazed to hear him say, "I received your telegram. You were absent in spite of my explicit refusal to grant leave. But this is enough to explain that you had a very strong reason to leave Kurduwadi!" My spirits rose as he concluded, "I officially sanction your leave. Go and attend to your work." He did not know anything about Meher Baba, nor did he ever ask me why I had been to Him. He was not in the least interested in saints and Masters. His unexpected acceptance revealed to me an outstanding aspect of Meher Baba's help through those who do not know Him. Was it at the same time that Adi Sr. referred my case to the Master? I do not know, but any time can be Baba time! Masts Present Loaves and Mangoes During the last week of July and the first week of August 1948, Baba paid some visits to Meherabad. On August 5 Elizabeth Patterson, who had been to the United States, returned to India. Baba was mostly busy with the Westerners, perhaps in connection with the Myrtle Beach Center and His impending visit to the West. With the usual mast team, He left Ahmednagar by August 9 to contact the masts in the south of India. Baba's favorite areas for contacting

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God-intoxicated souls were in the north of India — He would be visiting the southern part again after a period of three years. Baba's work in contacting these souls in different parts of India was not indiscriminate travel — it was to help them in their journey of the heart to the innermost Being. In these meetings, the masts would perhaps stare at Baba, trying to feed their hearts upon His divine face. Some gazed intently and intensely at Him and seemed merged in the sight. Words seemed unnecessary. Silence prevailed and there was free expression of love between the lovers and the Beloved. Baba was in Madras on August 10. A mast named Kalgiri Pir lived in a Parsi's house in Royapuram, a suburb. At the time of contacting him in 1945, he had given a loaf of bread to Baidul — this time he presented Baba with two fresh loaves of bread, but they were wrapped in dirty paper. Unmindful of the outer covering, Baba consumed the loaves to the last crumb. The next contact was Maulvi Saheb. He was regarded as the chief of the masts in Madras. At the end of the secluded contact, he presented the Master with six mangoes which lay by his side. Unfortunately they were not very sweet, but Baba relished all of the fruit and asked the mandali to preserve the skin and stones. After the group's return to Ahmednagar, Baba instructed one of His men to plant these stones in seed boxes and He personally watered the seedlings. Later, these were transplanted into open ground on the premises at Meherazad, and they have yielded much fruit. I found them a bit sour but quite tasty. Regarding such offerings from the masts during this trip, Baba mentioned that it was His last visit to contact certain masts for His work, so they were expressing their love through such gifts. On the same day that Baba ate the loaves and mangoes, He contacted three more masts. One was Ghafur Saheb, who had some traits of a mahabubi type. There are not many masts of this kind, and Baba explained their characteristics: "A

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mahabubi mast invariably wears some article of feminine attire, such as a few bangles, a ring on his finger, earrings, or an old choli (a kind of bodice) ... is always cheerful, and though he sometimes talks at random, he never (in contradistinction to a jamali mast) speaks in riddles ... He loves pan, and is moderately fond of tea ... and he is fond of dancing." 94 Moti Baba, the Great Mast of Negapattam The next day Baba visited Moti Baba, who was residing in the house of a leather merchant. It is interesting to note how Kaka Baria and Eruch first met the mast at Negapattam. In 1939 while Baba was staying in Bangalore, He wished to have a mast ashram, so He sent the two stalwarts, Kaka and Eruch, to find inmates for this particular ashram. It was the rainy season, and it rained particularly heavily in the south so that the roads were submerged. With great difficulty the two men reached Negapattam to see Moti Baba, who was a well-known figure there, and at sundown they joined a group of persons who were eagerly waiting for him at his place. As Moti Baba arrived, the gathering became silent. This great personality of the sixth plane glanced at the assembly with his sparkling eyes and then took off his outer clothes, for they were quite wet — seven coats and seven trousers. Then the people commenced paying homage to him. After some time, Kaka and Eruch offered due respects to the mast and put forth their request that Moti Baba accompany them for some days. They did not mention Meher Baba's name, but the mast spontaneously answered that since he had just returned from the Man who sent them, it would not be necessary for him to accompany them to Him. When Kaka and Eruch returned to Bangalore, they

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William Donkin, The Wayfarers, pp. 29-30.

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related to Baba the account of their tour, including the meeting with Moti Baba. Upon hearing about it Baba decided to visit him, and His first contact with Moti Baba was established in November 1939. Baba washed his feet, offered him food and sat alone with him for His spiritual work. In those days Moti Baba mostly wandered in the city in the daytime. Sometimes he would be seen enjoying a bundle of beedies (bidis, country cigarettes). By 1948 he preferred mainly to sit in a room and would be seen shuffling playing cards. When Baba visited him, Moti Baba agreed to Baba's contact without any hesitation, and it was to Baba's satisfaction. While the Baba party were visiting a few more masts in different parts of Madras, one was spotted roaming about the city holding glowing joss sticks (agarbattis) in his hand. Another one named Ashaq Mian was quite old. Three years previously he had been seen with a number of dogs around him, but this time he was dogless. "Nevertheless," Baba remarked, "he is one of the good masts." Chatti Baba, One of the "Five Favorites" From Madras, Meher Baba moved on to the south and stopped at Trichinopoly. There He contacted an old Pathan who used to sleep near a graveyard by the side of the road. He was over eighty but had an exceptionally clear and melodious voice. In all seasons he liked sharbat, a sweet drink with flakes of ice. Baba contacted him at night. The place was quite out of the way and it was pitch dark. Vishnu, one of the mandali and a new addition to the usual mast party, stumbled over something and fell flat on the road, knocking out one of his teeth. It was a longstanding reminder for Vishnu of Baba's visit to that old Pathan! To be with Baba on the mast tours was an ordeal of one kind or another.

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From Trichinopoly, Baba journeyed towards the end of the Indian Peninsula to visit Tiruvallur, near Negapattam. The visit had a special purpose — to bring about the final contact with Chatti Baba, a most delightful and remarkable mast of the sixth plane. He had stayed and traveled with Baba from November 1939 to September 1941. Chatti means a small earthen pitcher. As this mast invariably kept a pitcher with him, he was known as Chatti Baba. He also carried a bundle of rags known as mutha in Tamil, so to some he was known as Mutha Baba. He was fondly remembered for his pleasing smile by those of Baba's people who knew him. He had a childlike disposition, and because of his innocence Baba's love flowed out to him freely. He was one of Baba's five favorites, so I will give a brief account of his life with Baba prior to this final contact in August 1948. On the previously mentioned tour of Kaka and Eruch in 1939, they had also met Chatti Baba. He could then be seen lying happily by the side of a highway near Negapattam. People showed great reverence for him, and as they fell full length before him he would give each a pinch of dust which they applied either to their foreheads or to their hair. At that time the mast would smilingly say in a low voice, "Po, Anna, po" ("Go, Brother, go"). A tonga owner named Sardarsaheb who accompanied Kaka and Eruch on this tour requested in Tamil of Chatti Baba that he accompany them. But the mast gently replied, "I have work to do with my children here. I may go with them after a few days." Chatti Baba's Bath, a Prodigious Performance The foregoing hint of Chatti Baba was enough for Meher Baba to make the trip from Bangalore to that distant city. After much persuasion, the mast was finally won over and got a taxi bound for Baba’s residence. From the very

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beginning, Baba's relationship with Chatti Baba outwardly consisted of giving him profuse baths. Baba would lovingly soap and rinse the mast's body, and then bucket after bucket of water followed and was tossed over his head. Chatti Baba sat on a low wooden platform, chuckling merrily. The number of buckets of water would range from fifty to two hundred, thus each bath was a prodigious performance. Sometimes after the bath he would be found pouring handful after handful of dust over his head, and he wore his hair long! Noticing this strange fancy, Meher Baba instructed one of the mandali to put over a dozen buckets of dust from the road into Chatti Baba's room. In contrast to this mast, Ali Shah, who was also one of the five favorites, was rarely bathed by Baba. Various were the ways of the God-Man as He played tenderly with the love of these souls, madly in love with God. It is worth noting that the baths did not affect Chatti Baba's health — he did not catch cold. Later, in Jaipur (Rajasthan) in the bitter cold of January when people preferred having two or three blankets at night in order to sleep well, this memorable mast would sit in the yard in open country under the starlit sky and happily murmur, "How cold! How nice!" The bodies of masts are strangely marvelous, perhaps governed by supervening laws. As for these baths, it is interesting to note that for a period of one week it was Meher Baba's turn to have baths at the hands of Chatti Baba. And Baba, although not used to having His head bathed every day, complied lovingly with Chatti Baba's wish as the mast tossed buckets of water over His body. After Chatti Baba's initial stay at Bangalore (Mysore), which lasted for over five months (1939-1940), he moved with the Baba party to Ranchi (Bihar) and then to Ceylon for a stay at Kandy. From there he accompanied Meher Baba to Dehra Dun (Uttar Pradesh) and Ajmer (Rajasthan).

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In September 1941 when Baba's headquarters was at Panchgani, Chatti Baba expressed an intense desire to return to Negapattam by sneaking away towards Wai, so Baba made the necessary arrangements to get the mast back safely and comfortably to the place of his choice. During Baba's visit to Negapattam in August 1948, the mandali found Chatti Baba about twenty kilometers away from the city, nonchalantly lying in a field with his head resting on a bundle of rags. They were seeing the mast after six long years, and they noticed that he looked older and not really happy. Was he sorrowing for something? Did he know that it was his final physical contact with the God Man? Baba seemed quite pleased to meet this great soul of the sixth plane again, and He praised highly Chatti Baba's love for God. After this meeting, Chatti Baba dropped his body, to live eternally with Beloved God in perennial union. Meher Baba once stated that those on the sixth plane of consciousness usually realize God at the time they drop their gross bodies. Two Yogis — Ilai Swami and Prasannanand Meher Baba left Tiruvallur by train for Avanashi, where lived a great yogi known as Ilai Swami. Although he was past eighty, he looked quite healthy. He rarely had a bath, and it was said that he drank water very seldom. After having his food, he would wipe his hands along his body, particularly his hair. The nails of his fingers and toes were inches long. It was a surprise that at least he wore a loin cloth. His body was a challenge to the laws of hygiene. In appearance he looked filthy, but his innocent and carefree attitude toward uncleanliness created affection for him. His outer sheath belied his exalted inner state. Baba was so pleased to meet him that after the contact He gave a coconut to each of the mandali to celebrate the happy occasion.

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Then the Baba group left for Tiruppur to meet Prasananand Swami Guru. He, too, was a yogi, but he was also a householder. While offering prayers he would nearly lose gross consciousness. As they asked the way to Swami's residence, the mandali met a half-crazy old Brahmin who told them that he knew the way well. Hearing this, Baba gestured that the old man should somehow be accommodated in the tonga. A madman leading the God-Man! After they reached the place, it was learned that the yogi had commenced a forty-day fast in seclusion. Eruch approached the young disciple of the Swami, explaining that they had come from a far-off place and that his "elder brother" should be allowed to meet Prasananand Swami. The talk at the outset did not seem to produce much hope. Comic Incidents in Spiritual Work While Baba and the mandali were standing outside Swami's house, they were surrounded by a group of inquisitors. The mandali did not know Tamil and most of the people did not know either English or Hindi. While they were somehow conversing, one of the mandali noticed that someone had placed a hand on his shoulder and was at the same time trying to take a ten-rupee note from his pocket. He was detected in time, and a few in the crowd suggested that the young man should be handed over to the police. Baba, however, called the youth to Him, gently twisted his ears, and conveyed through gestures that he should not steal. It was a lucky act of pilfering to end in a direct touch of the God-Man and divine exoneration. Baba then gave him the ten-rupee note and told him never to steal again. While this was happening outside the house, the half-crazy Brahmin sneaked inside to the crypt where Prasananand was staying. The young disciple was with Baba's party. There was no one near the yogi, so the Brahmin

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scribbled note after note in Tamil and passed them through the door-slit to him. Meher Baba's identity had not been disclosed to anyone, but the old man pleaded vehemently that the visitors might meet the yogi. By the time Baba had told the young thief to go away, the Brahmin appeared and announced that he had been successful in convincing Prasannanand to give darshan to the visitors. As Baba entered the inner courtyard, the yogi came out of his cell and they sat quietly and silently near each other. Thus Baba's object of contacting Prasannanand was fulfilled. The mast tours had hardships but their own comic incidents and uncommon events, too. By the third week of August 1948, the proposed work of that tour came to a close. With the significant and memorable contacts of masts and yogis in the south fresh in their memories, Baba and the mandali returned to Madras to board a train for Ahmednagar. During a short stop in Madras, Baba took some time to meet one of His dear children, a God-intoxicated soul named Ramdas Swami. He had been continuously sitting in the open under a tree for over two decades. At last his penance and austerity were rewarded by the visit of the God-Man. In this way Baba's mast tour to the south of India ended, and He reached the headquarters at Ahmednagar by August 18.

24 Correspondence with Meher Baba, 1948

The Opening of Baba House FOR about two months from the third week of August 1948 there was no plan to go on a mast tour, so Baba invited the two visitors from the West who were residing at Meherabad, Delia and Jean, for a stay with Him in a bungalow at Ahmednagar. Mehera, Mani, Norina, Elizabeth and a few others were already there. About this time Baba was informed that construction of the Baba House at Meherazad (Pimpalgaon-Malvi) was completed. Someone suggested having the housewarming function hosted by Baba Himself. He agreed, so on August 27, 1948, the women disciples and devotees from Meherabad and Ahmednagar, and a few from Bombay and Poona, were especially called for this occasion. It was a very happy gettogether in Baba's love. By morning all had assembled at the Rest House at Meherazad — Baba House was built at its rear side. The winter morning warmth was quite pleasing, and the wind wafted the fragrance of flowers in bloom from a little garden supervised by Kaka Baria. (Later the gardening work was directed by Mehera.) Baba used to call it "The Garden of Allah." Baba walked with ease and grace through the garden, and as He reached Baba House, a silver key was handed to Him. He looked pleased and unlocked and opened the door. Baba was led to a beautiful

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couch inside the house where Gulmai, mother of Adi Sr., garlanded Him, and a chorus arti in Gujarati was sung. Coincidentally, according to the Hindu calendar it was Gokul Ashtami Day — the birthday of Lord Krishna. Was it symbolic, to indicate that Baba House was to be the Brindavan of this age? As wished by Baba, Kaka Baria had prepared a short speech befitting the occasion, but none of the men mandali was allowed inside the houses or the garden. In those days the men disciples of Meher Baba were not allowed even to look at the women mandali who permanently resided with Him, particularly Mehera and Mani, so Kaka's speech was relayed from the men's quarters. Kaka wished that all should love and obey Baba wholeheartedly in all matters, big and small. At 11:00 A.M. the women who had assembled perched on the lawn for lunch, which was served on big banana leaves. The Westerners, also, ate in Indian fashion. It was a lovely sight. Baba's regal and upright figure, clad in a white sadhra, moved through the rows. He would ask one if she liked the lunch; to another He would gesture to do full justice to the special dish. It was a simple way of conveying His intimacy. By afternoon everyone returned to Ahmednagar. The day was indeed memorable for those who participated in this function. In 1949, as wished by Baba, the entire property known as Meherazad was transferred to the name of Nariman Dadachanji, one of the intimate mandali. Baba presented to him and his dear wife Arnavaz the silver lock and key of Baba House. The blessed couple always regarded these things as a souvenir of love from this hallowed dwelling. Nariman, the Owner of Meherazad It was Nariman's wish from the beginning to maintain Meherazad as an ideal place for Meher Baba's quiet

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spiritual work, and he did this to Baba's entire satisfaction. Baba often conveyed to the resident mandali, "The united love of Nariman and Arnavaz for me is matchless." In January 1969 Meher Baba dropped His physical body to live in the hearts of His lovers. This was a vital incentive for His devotees spread over the world to visit Meherazad, and this quiet residence began to buzz with Baba boys and girls from different nations in the East and West. In view of this changed situation, Nariman renovated the old building and erected a few new constructions. Nariman's love for beloved Baba helped him keep up the beautiful atmosphere of Baba's residence. What made Nariman do all this so unselfishly? It was his acceptance of Baba as the God-Man in a simple and natural way, as the sunflower accepts the sun. He once remarked, "I met Him, fell in love with Him, and I followed Him." This happened when he was quite young, an incident as far back as 1928. After finishing his school's final examination at Karachi (Sind), Nariman visited Bombay to meet his family in Rustum Bagh at Byculla. Because of Nariman and Arnavaz's uncle, Chanji (Meher Baba's secretary, Framroze H. Dadachanji), all members of the family had been drawn into close contact with Baba. During Baba's visit to Bombay in 1928, Nariman had the blessed fortune to meet and stay with Him for about two weeks. From the beginning, Chanji showed great love for and interest in his nephew Nariman, who in return had great love and reverence for Uncle Chanji. Nariman secured a First Class in the school examination, and he retained the honors until the end of his college career. In 1931, when beloved Meher Baba was at Karachi in the Cliftan Beach area, Nariman had another opportunity for a fortnight's stay with Him. In a way this was a quiet, close sahavas ── a silent participation in any work whenever possible. Nariman never had any questions to ask

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Baba about spirituality. He was blessed with the gift of faith, and he only wished to serve Baba as much as he could. In college he was regarded as one of the brightest students. During his stay at Benares, he was once captain of the university cricket team. He played tennis well and was equally good at chess. These interests helped him to be good company for Meher Baba in many ways at different periods. He was the top First Class in B.Sc. and also M. Sc., so he was awarded two scholarships to continue his education abroad. He had to make a choice and decide whether to enter a university in the United States or the United Kingdom. Finally he selected Manchester and sailed for England in 1937. In the same year, 1937, Meher Baba stayed at Cannes on the French Riviera for about five months. Baba cabled Nariman to come to Cannes for a stay of two weeks. Baba was slowly revealing to him the different aspects of His work. In due course Nariman finished his education in England and obtained a M. Sc. in Technology. He also earned a merit scholarship that entitled him to study in Germany for the next two years. He wrote to Arnavaz — his intended partner in life — about his plan to go to Germany. It was May 1939, and Baba's headquarters was at Jabalpur (Madhya Pradesh). When Arnavaz was reading Nariman's letter, Baba unexpectedly came in, looked over her shoulder and asked her the contents. Upon hearing it, He asked her to convey to Nariman the following instructions: "Don't proceed to Germany. Return to India immediately." Nariman had in mind starting a good business in colors and chemicals in Bombay. He had been counting on gaining some practical experience and guidance in this matter during his stay in Germany. When he received the letter from Arnavaz, at the outset he felt a bit hesitant, for he would have to forego the scholarship if he canceled his

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visit, but the next moment his love for Baba made him change his plans. He contacted a shipping company to book passage for India, but he was informed that he would have to wait about six months. It was difficult for him to while away such a long period, but he was helpless. Then suddenly World War II broke out, on September 3, 1939, and what a coincidence — within a fortnight he got a letter from the shipping company stating that a berth was available and would he like to sail for India? Nariman jumped at this Baba-sent opportunity and reached Bombay. Had he visited Germany as planned, it would have been impossible for him to leave until the end of the war in 1945. After his return to India, Nariman did become a businessman. At the same time, his visits to Baba became frequent. By the time Chanji dropped the body, Nariman Dadachanji had become one of the active mandali members. In a sense, the nephew succeeded the uncle. Nariman and Arnavaz were married in Baba's presence in December 1944. Their flat "Ashiana" at Breach Candy, Bombay, became Baba's stopping place and resting place while passing through the great city either for mast work or His visits abroad. Sometimes He especially visited Nariman's home and stayed for some days. Ashiana was also a beacon for Westerners visiting India to meet Meher Baba. In later years Nariman retired from business but was all the more active with Baba work, staying for prolonged periods at Meherazad, the residence of Avatar Meher Baba. 95 Hafiz, Meher Baba's Favorite Poet At the beginning of September 1948, Baba and a small group of mandali left Ahmednagar for a stay at Meherazad. Baba expressed His intention to make this place His permanent

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Nariman dropped the body on July 2, 1974.

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residence for all the years to come. Formerly during His short stays at Meherazad, for a night's rest and work He either went to Ratan Gyara's house in a nearby field or occupied one of the rooms near the quarters of the men mandali. But now every night at Baba House He began going upstairs — there are two big rooms there and a spacious gallery facing north. Baba usually occupied the room at the west end, and in the adjacent room, as per Baba's instructions, one of the men mandali invariably kept awake and attended to Him whenever He clapped. Even after the second auto accident in December 1956, Baba preferred to be carried in a sedan chair to the second floor of Baba House. From then on, the night watch was allowed to be in His room. After a decade or so, Baba agreed to repeated requests made by His personal physicians, Dr. Donkin and Dr. Goher, and in 1959 He consented to stay in the room on the ground floor, now known as Baba's bedroom or resting room. It was in this room that He finally dropped the form He had donned for this Advent. The upper two rooms of Baba House have some memorable and interesting incidents connected with them which will be related in due course. In September, Mehera and Mani, Meheru and Goher resided in Baba House, while Norina, Elizabeth, Jean and Delia stayed in the Rest House, now known as the Cottage. In the evening Baba generally called them all into the sitting room. Sometimes He wished to hear humorous stories or jokes. Some selected books, generally not of a serious type, were read aloud to Him. Once, however, He asked Delia to read The Hound of Heaven. In a lighter vein, Baba remarked later, "If I can stand Delia's reading, I can stand anything!" On some occasions, whether He was with the men or women mandali, Baba would ask someone to read the odes of Hafiz, translated into English. Sometimes Dr. Ghani read aloud to Him the original lines in Persian. Hafiz was Baba's

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favorite poet. In His boyhood Baba had heard His father repeating in his melodious voice the couplets of Hafiz. He listened to the lines so attentively that He could repeat some of them word for word. From the very beginning Baba felt greatly drawn to Hafiz because of his skill in using choice words and the meaning conveyed through them. Hafiz (his first name was Shamsuddin) came from Shiraz in Iran, and as he had learned the Holy Koran by heart, he was known as Hafiz Shirazi. Baba told us that he was not only a perfect poet but also a Perfect Master. The book in which his couplets are compiled is known as the Divan-i-Hafiz. Some regard him as the greatest lyrical poet, but in his ghazals he has symbolically and allegorically described the experiences pertaining to the different planes of consciousness. Hafiz (1320-1388) was the son of a coal merchant. During His stay in Guruprasad, Poona, in the summer of 1963, Baba conveyed the following information about Hafiz to His devotees. Hafiz's favorite occupation was to hear and read the life stories of the saints and Masters, but in his twenties he fell in love with a beautiful girl from a wealthy family. Hafiz had an ugly countenance and there was little possibility of winning her love, so he practiced a certain penance for forty days to evoke the blessings of God. At the end of the stipulated period, it is said that the Archangel Gabriel appeared before him. He told Hafiz to ask for any boon. Hafiz, overpowered with the beauty and elegance of the Archangel, forgot to ask for the hand of the girl in marriage. Instead he thought, "If Gabriel is so beautiful, how much more beautiful and gracious must God be!" So, unawares, he asked for the bestowal of God-realization. No angel can grant this favor, hence Gabriel directed Hafiz to Attar, a Perfect Master. Hafiz wholeheartedly served him for forty years, and at last by the grace of the Master he became Godrealized.

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Baba always rejoiced heartily while listening to the couplets of Hafiz; and occasionally He would explain a line or two to divulge the depth of meaning contained in the couplet. He loved Hafiz dearly. A day prior to the dropping of His body, Baba expressed His wish that the drawing paper on which three couplets of Hafiz were written in Persian, along with the English translation, be brought from the sitting room of the men mandali to His room in Baba House. Today we find this paper framed and displayed on one of the walls in Baba's bedroom at Meherazad. Baba often expressed through gestures, "Hafiz as a poet is unique, matchless." And with a slight change we might say, "Meher Baba's fondness for Hafiz was matchless! " The Inception and the Termination of the Sufi Circle In the latter part of 1948, the men mandali who resided mainly at Meherazad were Kaka Baria, Gustadji, Baidul, Dr. Nilu, Vishnu, Jal (Baba's brother) and Dr. Ghani. Those staying at Ahmednagar and Meherabad would visit Baba regarding work. At this time Baba had already commenced dictating God Speaks on the alphabet board to Dr. Ghani, who was one of His close disciples and well-versed in Sufi literature. During this period, one of the main events was the inception of the Sufi Circle in India. It was founded on September 8, 1948, under the patronage of Meher Baba. Adi K. Irani was nominated as the secretary-general. Dr. Ghani and a few Baba devotees from Poona were permitted to establish the head office of the Sufi Circle for India at Poona. A young postgraduate teacher was the vice-president. Within a short time, reports reached Baba that the members of the Sufi Circle at Poona were not zealous enough in propagating the Sufi work. Baba always expected wholehearted dedication in any work connected with Him

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and not haphazard loyalty. The mandali, also, felt that work under Baba's patronage should not be carried out with halfhearted allegiance. Baba seemed displeased with this matter. Of the God-Man it is said, "He is interested in everything but not concerned about anything. The slightest mishap may command his sympathy; the greatest tragedy will not upset him." 96 In the case of the Sufi Circle, a few ordinary incidents, if I may say so, apparently annoyed Baba, the God-Man. I will outline only one such event. Baba had instructed one of the office holders at Poona, a teacher, to dedicate all his spare time after school to the work of the Sufi Circle. The teacher was privately coaching some pupils at home in school subjects, and he had a good income. To obey Baba literally, he had to forego these extra earnings, so for some days he was a bit hesitant over this point. Generally Baba would not ask anyone to work for Him. But if someone expressed readiness and offered to serve in His cause, He would not tolerate fragmentary obedience. The person concerned failed to understand that following Baba, the Compassionate One, might entail a bit of daring but never any loss. Sometimes it had even proved profitable materially. In connection with this I wish to mention a contemporary incident. Baba had entrusted some work of translation to one of my friends, who also was a teacher. He, too, was asked to discontinue private tutoring, which he did immediately. After some months, he was unexpectedly selected by the managing committee of the school as the Headmaster. It might be chance, but it is a fact, and thus the material loss was amply compensated. At any rate, the Poona Baba devotee's response to Baba's instruction was not total. Besides, it was brought to Baba's notice that there were some

96

Meher Baba, Discourses, 3:15.

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"creaks and cracks" in the constitution of the Sufi Circle. Being engaged in some important work, Baba had no time to spare for these matters, so with Baba's permission the founding members of the Sufi Circle in India called a meeting on October 19, 1948. After free discussion, four resolutions were passed. The first was: "Resolved unanimously that the Sufi Circle be and is hereby dissolved." It functioned only about forty days. It is really difficult to fathom the meaning of the activities of the Master. One sees so many stars in the sky, and unwittingly how easily one miscalculates the distance and the quality of the radiation of light. So in a sense, having seen the stars, one has not seen them. Is not the same folly committed while witnessing and judging the doings of the God-Man? To us He is infinitely close and also infinitely remote, hence sometimes we may be right and at times utterly wrong. Nonetheless, I have tried to present the outward aspects of an incident connected with the Sufi Circle. It may not necessarily have any cause-effect relationship. At the final meeting it was also made clear that anyone who felt deeply interested in Sufism would be permitted by Baba to work as a free-lance Sufi. Adi Sr. and Dr. Ghani wrote the necessary letters to persons concerned in the West. Later during His visit to the United States in 1952, Meher Baba reoriented the Sufi Way in the West, and now Sufism Reoriented extends the hand of help to those who are interested in that Path. All Ways are His ways. Sanskaric inclinations and one's capabilities direct and determine the path one has to tread. The God-Man, whenever He comes amongst us, revitalizes all the Paths according to the needs of the time. He belongs to all and is also above all. He is not only with us, but one with each one of us. No Path is superior or inferior. If ever He likes any "Way," it is not a condemnation of another Way. In February 1964 Baba

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sent the following short, meaningful message to Sufism Reoriented: All Paths are mine, And all lead eventually to me. But the shortest Way to me Is the No-Path of self-annihilative Love. Consider the World as a Toy In the months of September and October Meher Baba did not go on any mast tours. Almost every day He took time to attend to correspondence. During this period, as was His method after hearing letters or the contents of letters, He generally conveyed a sentence or two on the alphabet board or through familiar gestures by way of directing the replies. One of the mandali — Vishnu, Ramjoo, Dr. Ghani or Adi Sr. — would then answer accordingly. Some important replies were read to Baba before they were posted. The few words from the Master conveyed through these letters have lighted lamps of understanding in the hearts of despairing souls. His short and simple messages poured in upon His followers a love that brought to them a new vision of life. Baba seemed to enjoy hearing the letters from His dear ones and liked replying to them, though occasionally He seemed to grow weary of it. Of this correspondence, particularly from India, Adi Sr. had the lion's share, hence I will present some replies sent through him. They represent different types of communication with Baba. Some months earlier Baba had given His consent to a youth who wanted to visit Iran and settle into a business. He was the son of one of Baba's disciples. The climate of Iran, however, did not suit him. He fell sick and the rosy prospects of the business did not materialize. He informed Baba about this state of affairs and Baba replied, "Don't

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lose heart; find good medical treatment. Get well and return to India." At the end of the letter Baba added the following lines of cheer: Now listen my boy It's good to be full of joy. Consider the world as a toy Stick to Baba as a gloy (glue). Soon this young man returned to India from Iran, hale and hearty, and joined the Indian military service, from which he eventually retired as a commissioned officer. Longing for Baba's Sahavas and Guidance During Baba's earlier visits to Nagpur, a schoolboy who had been blessed by His glance developed a great love for Him. Often he would be seen thinking about Baba, whether at school or at home, with tears of love which seemed uncontrollable trickling down his cheeks. In the beginning the boy was permitted to stay near Baba for a few days, and he wished to live permanently with the mandali. Baba, however, asked him to complete his education. Later on he accepted employment in one of the government offices. The boy, now a grown man, was always longing to leave his job to be in the company of Baba, and the life of a householder held no charm for him. In August 1948 he wrote to Baba: "Will you kindly grant me the privilege of staying with you for a few days? ... If I fail to hear from you within a reasonable time, I shall be a victim of constant restlessness which may disturb the tranquil state of my mind." After two days, he wrote again, "Unless and until I hear from you a definite time when I shall have your sahavas, it will be difficult for me to check myself and so the state of

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restlessness which I experience may result in madness. I know not what I will do then. Perhaps I may leave my family and go wherever I like ... Adi K. Irani in that case will be nominated to claim the provident fund." After Baba's return from a mast tour He heard the contents of the above letters, or rather the notices served upon Him! Since He was very busy, Baba had no time to grant the request of this devotee, so Adi Sr. replied: "Baba appreciates your feelings and sends you His love and blessings." These few words of consolation pacified the tormented heart of the lover, and he continued to serve in his office with a more balanced mind. In his intense longing he had composed some songs on Baba's divinity in Hindi and Marathi. These are now sung in Baba meetings. To another Baba lover whose family problems were critical, Adi Sr. wrote: "Baba says, 'However much the circumstances be oppressive or depressive, you should learn to take them easily. I am with you.'" Baba's remembrance and blessings offered him timely help, and after a successful career in the police department, he retired as a deputy superintendent. To one of the devotees who felt confused over a problem, Baba dictated just a sentence: "Act as you think best." And even before the letter reached that person, Baba's inner help was on the way to guide the conscience of His devotee. Yearning for Real Darshan A Baba devotee named Vaidyanath lived in Bombay. He used to read the Bhagavad Gita (The Lord's Song) daily. One day after the regular reading, he commenced his usual meditation. After some time, he saw amidst great splendor various grades of beings. They had on strange, shining ornaments and held queer weapons. The "long-armed, vast-bosomed and tremendoustoothed" figures frightened him, but some forms were very handsome and graceful.

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In his letter to Baba the devotee likened this experience, though very remotely, to the visions of the Universal Body as explained in the eleventh chapter of the Gita. Vaidyanath had not personally seen Baba, but he felt that the above vision was vouchsafed to him through His grace. He wrote a letter of gratitude, also expressing his earnest desire to have Baba's darshan. Baba looked pleased as He heard the contents of the letter. The devotee, however, was asked to wait for an opportune moment to meet Baba in person. Some people met Baba and craved for visions, and here was one who had a profound Baba vision and was longing for His darshan! Joseph, a Christian youth, also lived in Bombay. He was a regular reader of the Holy Bible. Over a year earlier when he met Baba, he was blessed by an interview with Him. Baba explained to him the way he should live and lead his life. It seems that from that very first meeting, Joseph accepted Baba as the Father. In one of his letters to Him in 1948 he wrote: "I am very happy because I look at the world in the way I have been taught by my Father. I read the Holy Bible every day. Now I am learning anew the meaning contained in it. I wish to have your darshan, but if you command that it won't be possible soon, I will have nothing to say about it." Baba appreciated Joseph's suppliant understanding and conveyed to him His fond love. Since Baba has dropped the body, the same kind of "Baba willing" understanding can be seen in some of the visitors from the West — young boys and girls who with great love visit India to pay their homage at Baba's tomb. And to me, Joseph seems to be the forerunner of this band. A devotee named Chavan resided at Karad in the district of Satara. He was deeply impressed when he met Baba. At the time of darshan, Baba casually conveyed that seeing Baba in person was not His "real darshan" — it was something quite different. After returning to his hometown, Chavan thought seriously about Baba's statement. Feeling

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very restless, he wrote to Baba that he wished to fast unto death for Baba's real darshan. Baba sent him a telegram: "I know your love and longing, but don't fast without my permission." Finding him very sensitive and earnest regarding the subject, Baba called him to Ahmednagar for an interview. He asked Chavan to follow certain instructions. He was also told to visit the important holy places in North India and also to pay homage to any saints and sages whom he might meet. The pilgrimage and contacts with holy persons helped Chavan to understand the profundity of Baba's real darshan. It was not a question of having a deep yearning or fasting unto death, he learned. Such an experience, as any other deep experience, is an act of grace of God or of the Perfect Master. Baba had such winsome ways of bringing home the lesson which He wanted one to learn. The World, a Wondrous Prison One day a letter was received from a prisoner who had been sentenced to a life term. As this young man was not permitted to leave the prison grounds even on parole, he begged Baba to visit the prison. He was feeling very nervous and very excited over trifling matters. To get over this mental weakness and agony, the only remedy, he thought, was to have Baba's darshan. To Baba, it made no difference whether He visited a prison or a palace. He once conveyed that the whole world is a wondrous prison and that all those who live in it are spell-bound prisoners. In this sense, are not all of us the captives of Maya? We free ourselves from certain environments which we call "bad" to get bound in fresh enclosures which we term "good." We do not know the art of total living. Meher Baba stated, "Instead of meeting life and all that it brings without expectation, entanglement and shirking, the mind creates a standard whereby

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it divides life into opposites, one of which is regarded as acceptable and the other as not acceptable." 97 The breaking of life into compartments is an impediment to honest inquiry about Life, the one indivisible whole. In those days (1948) Meher Baba was engaged in special spiritual work and was not in a mood to grant darshan or make visits for darshan programs, so He sent a short but suggestive message to this imprisoned sorrowing soul. He dictated the following lines on the alphabet board: I love saints as much as I love sinners; I love you. It is never too late or too early to love God. Think as much as you can about me [Baba], And as little as possible about yourself. The message provided great solace and help to the young man. After some years, Baba took time to visit that prison. The government authorities gave Baba a warm welcome. The main gate and the visiting room were decorated with bunting, and it seemed a festive occasion for the prisoners. Perhaps this visit was an excuse for Baba to contact "the despised ones." Thus the prisoners had a rare chance to be in the company of the real free man, who recurrently gets himself bound to free man from this incredible prison, the world. At present, the above-mentioned Baba lover is a free citizen and a changed man with one-pointed devotion for Baba, the Compassionate Father. Responsibilities Must Be Adequately Shouldered Baba lovers from different places in India used to write to Baba for His guidance and blessings. Time permitting, the

97

Meher Baba, Discourses, 1: 92-93.

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necessary replies were sent based on Baba's personal instruction. One of His devotees named Bhargav found it hard to conduct joint-family life. He had in mind leading a secluded life in some far-off place. He approached Baba through a letter to ask the way out. Adi Sr. wrote in reply: "Baba tells you that in the world of miseries and sorrows, whatever duties you may be doing you should stick to, and stand by those who are near and dear to you and depend on you. You should follow your avocations but should not worry over the results. You must perform the worldly duties but dedicate the results — good or bad — to the divine Will. You should not be swayed by happiness or sorrow in contemplating constantly on the transitoriness of things. In the continuous remembrance of God you should try to develop a detached outlook on life. Repeat throughout the waking state any one name of God that you love." Some were given the choice of repeating the name of God they loved, while Baba specifically asked some to repeat His name. To Him, however, this made no difference. Literally, advice from the Master may not differ much from that of a scholar, but the former, being alive with love and wisdom, carries a special power and perfume to the receiver, who feels strengthened and refreshed. In another case, Baba had allowed one of His devotees from the south to stay for a short period in the ashram at Meherabad. After his return, he resumed his duties, but it was learned from a letter sent by his wife that he was not discharging his family duties very well. He had seen Baba's work with the poor, but he had caught the wrong notion. After receiving his pay, he began distributing it to the poor and neglecting his family. He forgot Baba's words: "Don't imitate me. Obey me." His wife complained to Baba about her husband's attitude. Adi Sr. wrote to him the following: "Your frequent roamings with beggars (and sadhus), disregarding

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your duties to your wife and family, and spending money on them whom you call 'Baba,' thereby causing hardships at home, is the last thing I could expect of you who call yourself a Baba devotee. Do you mean to say that whomsoever you call 'Baba' you really have the experience of seeing as Baba? Or do you really mean that you intelligently try to look upon everyone as Baba and strive to have the experience of Baba living in every heart? If the latter is what you are attempting, you should know that Baba exists in the hearts of all and not particularly in a certain beggar to whom you choose to give at cost to your wife and children. Can you not see that Baba is also in the hearts of your family? Besides, you are bound to them by the ties of matrimony, the responsibilities of which you have to bear. With best wishes and Baba's blessings to you and yours." In addition to these words of advice, Baba made arrangements to send him every month some monetary help as prasad, but in his wife's name. Being the Compassionate Father, Baba guides and helps, and waits until one behaves oneself. The Three Types In those days a few devotees printed pamphlets containing Meher Baba's words of wisdom and distributed them among the people. One such pamphlet contained Baba's laconic explanation about the three types of disciples, seekers, yogis and resigners: I. Three Types of Disciples: 1) Those who give and never ask. 2) Those who give and also ask. 3) Those who do not give but ask.

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GLIMPSES OF THE GOD-MAN II. Three Types of Seekers: 1) The inspired ones. 2) The inspired ones who are intellectual. 3) The intellectual ones. III. Three Types of Yogis: 1) Those who long for the Goal and shun powers. 2) Those who long for the Goal and also for powers. 3) Those who do yogic exercises merely for powers. IV. Three Types of Resigners: 1) Those who are so completely resigned to the Will of the Master that even the question of how, why, or when never enters their minds. 2) Those who do what the Master asks, sacrificing everything and not asking for reward, but doing it under the compulsion of surrender to the Master's will. 3) Those who do what the Master asks at all cost, but expect reward. 98

One of the Baba people named Babadas distributed copies of this pamphlet in Nagpur. All those who sincerely read it naturally tried to find out the category to which they belonged. One of the elite of the city, who had been fortunate enough to welcome Baba at his house in November 1944, incidentally received this pamphlet. The message set him to thinking rather seriously and he wrote to Baba, "May I know what category I belong to, and to improve myself, what steps should I take or adopt? I want your guidance in this matter." He also wanted to know if the pamphlet was given to him especially at Baba's instruction, which it was not. It was meant for general circulation. Baba did send him His love and blessings, and under Baba's

98

Meher Baba made some alterations and additions to this informal discourse, and later it was included in The Everything and the Nothing (p. 16), first published in Australia.

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general instructions, Adi Sr. wrote to him: "To be conscious of what we lack is good. To become conscious of what we can become is better. To dwell constantly upon the spiritual Goal is best. But to have wholehearted devotion for the Master is love par excellence ... [Then] all the knots of commission and omission are undone and the gush of His blessings at the appointed time floods the being with the never-lost love of God." This pamphlet thus helped some to have a new understanding and was instrumental in sending Baba's indelible blessings to one of His devotees in Nagpur. "How Many Such Daughters Do You Want?" Here is another incident connected with a Baba pamphlet, though the printed matter was not a message from Baba but was a poem on Baba by one of His lovers from Nagpur. The poet, Sulay, first had Baba's darshan in 1944 at the branch of the Theosophical Society in Nagpur. During Baba's visit, His special message "The Dynamics of Love" was read to the gathering. As he heard it, Sulay felt that in the form of Meher Baba he was beholding Love personified. He looked at Baba, and there stretched an eternity between them. At this meeting, everything he had planned to say to Baba vanished from his mind except one personal sorrow. Sulay had had a daughter about six years old who was extremely dear to him, but she had suddenly passed away. In his first interview he told Baba about the sad and untimely death of his daughter. Baba sympathized with him but casually put a question to him: "How many such daughters do you want?" Sulay felt confused over the question and kept quiet. Baba switched to another subject, and the interview was over. Some months later Sulay took a position in a school for

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small children (kindergarten) run by a foreign mission. His duty was to teach fundamental lessons in Hindi. The children were mostly from well-to-do families. In their company, he nearly forgot the sorrow caused by the demise of his little one. One day while he was teaching the lesson, he noticed that the faces of the girls in the class remarkably resembled the countenance of his darling daughter — only the dresses marked a difference. This experience continued for some days as he taught. Eventually he realized that this was in fulfillment of the question that Baba had put to him. This little incident sowed deep in him the seeds of conviction of Baba's divinity, and he wanted to lead a life dedicated to Baba and His cause. Later on Sulay had an urge to visit Pandharpur, one of the famous places of pilgrimage in Maharashtra. He commenced this long journey of over a thousand kilometers in his bare feet. During the course of his walk, a certain dream was repeated several times — in it he saw a well by a road and one small hill on the other side. The route of his pilgrimage took him to Ahmednagar, and as he reached this city, he decided to visit Meherabad, for he had not seen it before. When he approached the ashram, he at once recognized that the well and the hill were identical with those he had seen in his dream. It was thus symbolically revealed to him that the real place of pilgrimage was none other than Meherabad. He was overjoyed to learn that Baba was there, but He was to go into seclusion the next day. Sulay was permitted to meet Him. In an informal audience, Baba conveyed to him: "As you have come to Meherabad there is no need for you to go to Pandharpur or any other place of pilgrimage." After Baba dropped the body, the tomb on Meherabad Hill has become a sanctuary for pilgrims from all over the world, for the form of the holiest of the holy of this age is laid to rest there.

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Meher Baba, the Absolute God Sulay very gladly accepted Baba's instruction and decided not to proceed to Pandharpur. Some experiences that he had during the journey, including the recurring dream, were instrumental in the flowering of the seed of conviction in his heart — that Meher Baba is the only one to worship and to whom to pray. On the way back to Nagpur, he stopped at Nasik for some days. During his stay he had occasion to meet Ramjoo, one of Baba's closest mandali. He heard from Ramjoo some Baba anecdotes — a few full of fun, a few fiery, a few very interesting, and a few incidents which had been quite trying. This contact helped him to love Baba more and more. He also developed high regard for Ramjoo and treated him as a close friend. Sulay composed some fine poems in Marathi on Meher Baba, the God-Man. In 1948 he tried to offer his prayers to Baba through the following stanzas in English: Prayer to the Absolute God, Meher Baba Thou who art Absolute, supreme, sublime, Master of destiny beyond space and time. Light of the Universe, life's central Sun, Incomprehensible, all things in One. Light Thou my pathway and teach me to know, That Thou art the source from which all things flow. That whatever exists whether good or ill, Proceeds from the law of Thy infinite will. And sooner or later must return to Thee, Death-purged in the waves of Eternity's sea. Endow me with love, in faith make me strong, And instead of a dirge, let my life be a song. Till Thy Spirit divine in the innermost soul, Flames like the torch and illumines the whole. Thenceforth from earth-life to be free in its flight, To the effulgent radiance of supernal Light.

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He sent a typed copy of these verses to Ramjoo, who suggested a slight change, not in the poem but in its title: "Prayer to the Absolute God in Meher Baba." Sulay thought that Baba, as the God-Man, is Absolute God Himself, so he did not feel like complying with the suggestion. He wrote to Ramjoo, "When I was at Nagpur, do you remember that I put a question to you, 'Where is Meher Baba?' You replied, 'Jahan ke wahan,' meaning, 'He is where He ever was.' You also quoted a couplet which conveyed that He (Baba) was, is and will be the same One. Do not these references made by you then mean that Meher Baba is the Absolute God? . . . Will you please excuse me for my inability to change the title? Thanking you ..." I do not know much about poetry, but I was acquainted with Ramjoo and Sulay, both of whom were strong characters, very frank and loving, but they would rarely compromise on the views they held. I have used this example to show that in spite of differences of opinion in expressing feelings about Baba — who in fact is beyond any expression — cooperation and friendship in His cause should remain unaffected, as it was between Ramjoo and Sulay. In September 1948 the above poem and its Marathi version were sent to Baba. Baba asked one of His educated, Marathispeaking devotees to read both poems. After listening to them, Baba didn't say anything about the title, but He granted Sulay's request for permission to print the stanzas for general distribution to the public, including Baba people. Baba generally allowed His lovers to express their devotion to Him in their own ways, provided they were sincere and honest in what they said and did. Perhaps this is the best way to make one learn anew what he should. Is not honesty in expression the keynote in spiritual life? Honesty in its finer quality affirms without the intrusion of any sense of achievement and leads one to God, the Absolute.

25 To the Girnar Hills in Gujarat, 1948

God to Man and Man to God THERE were no mast tours in October 1948, though by the beginning of November plans were being made to visit Gujarat. Delia and Jean were to leave for the West by the end of October. Delia writes in her notes, "When the . . . day of our departure arrived, Baba said we were not even to shed a tear, as we would be seeing Him again whatever happened. So Jean and I left after a three months' stay, happy with Baba's promise and ready to do the tasks allotted to us. Having gained an added insight into Baba's working and his technique of changing plans, building and destroying [the 'scaffolding'] when the work is finished, we returned to the West, strengthened and recharged with Baba's unfailing love." 99 Delia was asked by Baba to establish a Center in Great Britain with the help of the Baba group in England. "It was to be run in conjunction with the parent league in America." 100 On November 27 such an institution was established and the following persons were office holders: Purdom, Chairman; Delia DeLeon, ViceChairman; William Backett, Secretary and Treasurer. This was the period when Baba kept the mandali at

99

Kitty Davy, “Recollections,” The Awakener, vol. 6, no. 2, Summer 1959, p. 32. Ibid., p. 32.

100

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Meherazad and Meherabad busy participating in His work of "activity" and "inactivity." The external life of intense activities and the quiet stays of immense inactivity are the two aspects of the indivisible, awake-life of the God-Man, ever at work — giving as God and living as man. Those who stayed near Him were trained to lead a life as wished by Him. We find a passing reference to this phase in one of Baba's messages, sent about this time to one of His dear ones in the United States. Baba stated, "God is very natural, I would say very human, and one who finds God as He really is, becomes as natural as God Himself. To achieve that: (1) Amongst the complete activity shall always be a period of complete inactivity. (2) One must reach a state beyond desire; when one does not want anything, he has everything." 101 Meher Baba's Discourses, volumes 1 to 5, were already printed and published in India. On October 25 a meeting was held to discuss the subject of reprinting them in the West. Purdom was asked to edit the Discourses. He was allowed to make linguistic changes in order to make the original Discourses more readable to Westerners, without excluding the stories, similies and examples. He was to write an introduction to this edition. Norina, Elizabeth, Dr. Deshmukh, Dr. Ghani, Adi Sr. and Ramjoo freely discussed this matter in the presence of Baba. It was during this meeting that Meher Baba suggested a new title for all of the discourses, which were to be compiled in one book — God to Man and Man to God. The book was published by Victor Gollancz Ltd., London, in 1955. Meher Baba's discourses will ever be of great help to sincere seekers of Truth. Purdom at the close of the introduction wrote, "These discourses cover a wide field, but they begin and end with the reader himself . . .

101

Kitty Davy,”Recollections,” pp. 32-33.

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This therefore is not a book for those who do not want to be disturbed and who propose to go on living as they have always done . . . Baba invites those who listen to him to do the impossible because only the impossible has divine meaning ... He invites us to be different, looking at each other with different eyes, taking up our work each day with a different impetus and vision from what we have hitherto known, so that we can say as once was said in the world, 'The Father who dwelleth in me, he doeth the works.' Baba's awakening power is to enable us to experience that our true human being is divine." 102 Baba's discourses provide an opportunity to readers to gain much through a clarity that is so essential in this enigmatic world. An understanding of Baba's articles develops the ability to take things as they are, in their natural course, with ease and a sense of humor, too. One thus begins to understand one's part in this grand Game of God. Besides the content of the edited discourses, the very title of the book holds profound significance. Some years ago during a stay in Poona in the company of a friend, I happened to visit coincidentally a saintly person. I found him sitting calmly and devotedly before a life-size picture of his Master. I was introduced to him as one of the Baba people. He asked me incidentally to relate to him, in a nutshell, Baba's philosophy. I quoted Baba's words: "A simple thing made difficult is philosophy!" As he heard this, he laughed heartily. I added, "Sir, what you ask me to state is beyond me. I, however, feel that the title of one of His books represents the crux of philosophy, the way of Life." "What's that?" he inquired eagerly. I replied, "God to Man and Man to God. ""Marvelous! How true!" he exclaimed. Baba, with simplicity, always maintained the profundity of spiritual Truth.

102

C.B. Purdom, God to Man and Man to God, p. 13.

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In the last week of October 1948, Baba consented to bless a function connected with the opening of Babawadi. The word Baba in the vernacular means a father, as well as a baby. Babawadi means a school for "babes," or children. One of the founders of this institution was Goma Ganesh, a postgraduate and a Baba devotee. He had met Baba first in July 1925, a few days prior to the commencement of Baba's silence. He had not conversed with Baba but had heard Him speaking with Arjun, one of the intimate mandali. He was especially intent on listening because he knew that Baba was to begin observing silence soon. He recalls that Baba's voice was exceptionally mellow and deep-toned. This early period of contact with Baba inspired him to write in Marathi a small booklet named Satsamagam. It was a short biographical brochure on Baba and was published on Baba's birthday in 1926. Goma Ganesh served as a teacher for some months in the school at Meherabad. He composed some stanzas in Marathi in praise of Baba, and they were recited by the boys in Meher Ashram. Perhaps this love for teaching and coaching children continued and blossomed in him as he joined hands in starting Babawadi in Ahmednagar. Coincidentally, at that time Baba was not engaged in mast tours, so He accepted the cordial invitation extended by Goma Ganesh and agreed to be present at the inauguration of Babawadi on the morning of October 25. The following message of Baba's was read out at the function: . . . Selfless work, as you all know, has many aspects in the social and political field. Each aspect thereof, though tinged by a particular cultural background, has its own merit and consequential reward. But the work relating to the welfare of babies is in a class by itself. Babies and infants everywhere in the world

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are the very epitomes of God's purity and innocence. They are guileless and helpless — and yet they desire and expect nothing. Why do men see and recognize the enemy and the criminal outside? Because the so-called enemy and the criminal are already within them. Babies have no criminal or enemy within and therefore see none outside. I am also called "Baba," which endearingly means a baby, and, in fact, all God-realized souls are unsophisticated, like babies. I, therefore, see and enjoy my purity and colorlessness in the unselfconscious ones, the babies. This is what is real selfless service, when you are serving the little selfless ones, and this is tantamount to rendering service directly unto God. The Biblical statement "and whosoever shall receive one such little child in my name, receiveth Me" bears out what I have said . . . The above message brings to my mind one more incident of the same kind that took place some years earlier. Meher Baba's love for little ones was strikingly sublime. The work connected with the nursing and education of the children evoked a special response from Baba. One of His followers named Dixit was a pioneer in the educational field at Kolhapur. He was one of the founders of a reputable institution, the premises of which were known as Tapovan, the forest school where boys were expected to practice tap (the penance) of learning. As early as 1930, while visiting the southern part of India Baba stayed at Tapovan three times. The news of His second visit had been received in advance, so He was accorded a rousing welcome by pupils and teachers alike. Baba stayed there for two days with Chanji, Vishnu and a few others of the mandali. He mixed freely with the boys and played cricket and hockey with them. He spared time to give a talk to the boys, of course through the alphabet board, on the importance of daily meditation. To the teachers, He later discoursed on the subject of "I

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and the Creation." In honor of this visit, the staff and the boys arranged to plant a mango sapling in front of the seat occupied by Baba. Tapovan, later also known by the name of Vidyapeeth, had only primary and secondary classes. In 1942, Dixit and his other associates were successful in receiving a special grant, and in addition a gift in the form of a building from the city municipality, to start a Montessori school. He conveyed this happy news to Meher Baba and implored Him to be present at the opening ceremony. The mango tree planted in 1930 had borne good fruit. The work connected with the welfare of the children was dear to Baba's heart, but at this particular time He was engaged in work with babies of another type — the masts. Are not the masts, though man grown, quite childlike? On Baba's behalf, Adi Sr. was sent to Kolhapur with a special message, which was read out on September 18, 1942: One can render unselfish service in the domain of culture. The form of service that a Montessori school takes has a practical value. It deals with infant nature in the prime of its development. Their carefree hearts reflect qualities that are divine by their restless pranks and blissful for their innocence. It is to see how far you can make use of this "divinity" in man, expressed through the child-God. A little patience, a little kindness, infinite [great] understanding and sweet love are the only things by which the teachers can repay for having received the usefulness [opportunity] of human service at its purest. The God-Man Remains Wakeful in Sleep At the beginning of November 1948 Baba set out on a mast tour in Saurashtra, a part of Gujarat. Baidul, Kaka, Gustadji and Eruch, the regular mast team, accompanied Baba. In addition to this group, for this visit Baba also asked Adi Sr.,

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Nariman, Meherjee and Chhagan to go with Him. The night of November 2 the party reached Junagadha, one of the famous towns in Saurashtra. Behind this township stands the wellknown Datar Hill. Baba's intention was to stay on this hill in seclusion for two days. The party decided to camp for the night in one of the shrines in Junagadha. It was dark, and the mandali cleaned a small room with the help of a tiny broom and a dim lamp. This was to be Baba's bedroom. Outside there was a bench of concrete — the mandali thought that it could be used by those on the night watch. As they had reached the shrine after hours of tiring train travel and felt fatigued, a good supper and rest were much needed. Baba assigned the timing for the disciples to attend Him in turns at night. Gustadji, the silent disciple of the Silent Master, was to attend Baba from 3 A.M. on. When he commenced duty it was quite dark and cloudy, and he leisurely took his seat on the bench. After some time, he wished to urinate. He was entirely new to the place, so instead of groping here and there, and also to be close enough to hear Baba's call — a clap — he thought of moving a little away to the rear side of the bench. He got up, unbuttoned his long coat, untied the cord of his trousers and was about to step behind the bench, confident that he would not be needed since Baba was snoring. Just then he heard Baba's clap, His signal to call in the one on night watch. Hurriedly Gustadji rearranged his trousers, buttoned up his coat and went inside. Baba inquired why he did not come at once. Gustadji had to explain through gestures the reason for his late arrival. Baba gestured back, "All right. For the present, I do not want anything. But be seated on the bench — I may call you any time." As the mandali were trained to a life of obedience to Baba, poor Gustadji had to curb the urge to empty his bladder and sit quietly on that cold concrete bench. After

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an hour or so, Baba clapped and Gustadji instantly opened the door and stepped in. The Master looked pleased and gestured, "Happy with your promptness. You can now ease yourself if you want to." By this time the sky was clear and fair. Gustadji looked carefully behind the bench, and to his amazement he saw the reflection of the stars. "Is that water or land?" he wondered. There was, in fact, a lake by the side of the shrine. A few hours earlier Gustadji had not suspected its existence in the darkness of the night. Had not Baba clapped in the nick of time, Gustadji would have fallen into the water and been in great danger of drowning. Being silent, he would not have been able to call out for help. The God-Man's omnipresent attention saved him from this mishap. In a few instances when the mandali had heard Baba snoring, they were surprised to find that in spite of this, He was aware of what was going on around Him. The sleep of the GodMan cannot overlap His real state of everlasting wakefulness. In His so-called sleep, He just rests His body. In the course of time He drops the body, but His ever-luminous wakefulness continues of itself to watch and guide those who love Him and are working in His cause. The Greatness of the Girnar Hills The next day, November 3, Baba contacted two masts in Junagadha. Jina Sain was in a majzoob-like state. It was reported that a few years before he would stand all night in water and meditate. Now he was found lying unconcernedly under a tree. The other mast, Munga Sain Mastan, was experiencing a deeper state of majzoobiyat. He rarely spoke and had to be fed by others. He just looked at Baba with all the tenderness of his heart, a unique communication

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where words dared not disturb the dignity of silence. Baba liked Munga Sain and wished to keep him near during the period of seclusion on Datar Hill in the Girnar Ranges. On the top of this hill there is a samadhi, said to be that of a God-realized soul named Bapuzamil Shah Datar. It is also said, however, that he once entered one of the caves on this hill and disappeared. People believe that his spiritual presence is still felt and that he guides sincere aspirants in their internal journey to God. Baba and the mandali trudged hundreds of steps up to reach this samadhi on the summit. Munga Sain, the mast, was carried in a sedan chair. During the two-day seclusion Baba sat alone with this mute mast in silent conferences. Baba was observing a fast, but he regularly fed Munga Sain with His own hands. At the close of the seclusion period, the poor living near and about this hill were called into the shrine and Baba offered some money to each as prasad. Perhaps it was a pretext under which Baba established with these forlorn souls a spiritual contact that would guide them on their way back to Him. On Datar Hill the Baba party also came across a band of sincere aspirants, and Baba praised their life of exemplary simplicity. By November 6 Baba was back in Junagadha. The following day the party scaled another summit of the Girnar Hills. There Baba sat alone for hours in one of the caves named after the sage-king Bhartruhari. With reference to the spiritual atmosphere of the Girnar Hills, Baba stated that every Avatar born in India has visited this area. In favor of the surcharged atmosphere, a tale has been carried to this day that in olden times some aspirants would fling themselves from one of the high crags down into the deep dale below. This was not undertaken out of despair or depression. It was carried out as "the climax of a most solemn and splendid ceremony." And down the cliff, their bodies

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would be devoured in no time by the lions for which these jungles are still famous. A Silent Emanation of Spiritual Perfume In addition to the Girnar area, Meher Baba has mentioned two more places in India that abound in spiritual atmosphere — Rishikesh and Benares. In the summer of 1941 Baba's significant statement about Rishikesh was: "Of all the places of pilgrimage in India I like Rishikesh ... It is one of the best places in the world for its spiritual atmosphere." Regarding Benares, the following is the gist of what Baba conveyed to the mandali. "Since times of old, there have been many saints and sages who lived here and practiced penance and meditation. Some Sadgurus (Perfect Masters) stayed here. It is due to these advanced souls and the Perfect Masters that this place is surcharged with spiritual vibrations. True sanctity does not lie in the dead walls of brick and stone or the waters, but it is due to the great spiritual personalities who stayed here and filled the environment with the fire of their love and in the great spiritual forces released by the Masters. The Avatars — Rama, Krishna, and even Jesus — had been at Benares during certain periods of their lives." After recharging the spiritual atmosphere of all the important places in India, Avatar Meher Baba at present silently but powerfully emanates an all-inclusive spiritual perfume from the tomb on Meherabad Hill. Hundreds who visit the tomb bear testimony to this supernal occurrence. "How Can I Let the God-Man Go?" By November 11 Meher Baba was at Delhi and contacted two masts and two mastanis. One of the masts, who was quite old, always preferred to keep his whole body covered with

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a blanket. The only bait that induced him to uncover his face was offering him pan. The old mastani lived in such a tiny hut that one wondered how she could manage to get in and out of it. The next day, Baba visited two centenarian sadhus who had undergone severe austerities. November 12 was regarded as one of the more eventful days because of Baba's contact with a remarkable mast named Amanullah Kabuli. He was a type by himself, a mixture of jalali and jamali qualities. His responses and states alternately changed from salik-like to majzoob-like. Baba felt pleased to have a secluded contact with this rare type of God-intoxicated soul. At the close of the meeting, the mast inquired of the Baba party where it was proceeding. Baidul told him that they were bound for Ajmer, whereupon the mast expressed a desire to accompany them. It was one of Baba's ways that He expected a happy parting with the masts. Through Baidul He gave Amanullah a ten-rupee note and asked him to make his own arrangements and happily allow the party to take leave. When Baidul cordially pressed the mast for such oral permission, he gave Baba a pleading look and replied, "When the God-Man is standing in front of me how can I let Him go?" Baidul, however, tried again to seek his consent. The mellowed heart of the mast filled to the brim with love, and he spoke, "All right. He may go, but I will send Him (Baba) such love-cables that they will drag Him to me." Hearing this, Baba gestured. "In that case I am sure to come." With these words of assurance, the mast felt overjoyed and began to quote some lines from Urdu and Persian couplets, all in praise of Baba, the God Man. At the end, the mast held Baba's hand with great fervor and was almost in tears. Baba's divine glance had surely touched the tender chord of his consciousness. It was a touching farewell. Meher Baba's relationship with the masts and their love for Him is beyond description, in fact beyond words.

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Baba was at Ajmer on November 14. The next day he paid a special visit to the illustrious shrine of Khwajasaheb to contact Chacha, who was resting majestically in his hovel. Chacha, as Baba had explained, was the real Majzoob who was conscious of nothing except himself as God. From Ajmer the party moved on to Baroda. The purpose of visiting this city was to renew the link with Chambu Shah, a typical mast of the fifth plane. His peculiarity was that at every contact he asked Baba for new clothes and gave Baba his torn, dirty clothes, with a request that He wear them. Baba invariably complied with this. Later all these clothes were carefully packed and preserved in metal cans at Meherazad. Baba made a special trip to Khambat from Baroda to visit two God-intoxicated persons. One had several cats and dogs as pets. The other mast was seen most of the time circumambulating the fortress wall, a strange restlessness that kept him roaming and roving, mumbling and singing, perhaps till his last breath. How could the fire of love allow a mast either work or rest? Viramgaon lay to the northwest of Khambat. A mast at this place, Haji Ahmed, regularly visited a pond at night and sported in the water. He remained naked, day and night — a grown man-child. Baba, still in Saurashtra, moved on to Morvi, a beautiful town on the banks of the river Macchu. Here an eminent mast lived whose name was Majzoob Ali Shah. He should not be confused with Ali Shah, the loving and quiet mast of Ahmednagar. This majzoob of Morvi was short and fat. Immersed in majzoobiyat, he sat looking nowhere, yet waiting with some aloofness for God knows what. Perhaps it was for his meeting with the God-Man. He seldom spoke unless spoken to. At times, after warbling a word or two he would slip into a strange remoteness, off from the world

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in a domain of delightful ecstasy. With a cluster of long hair and a beard, he seemed to have an aristocratic bearing. Sometimes he would open a tap which was by his seat and enjoy the flow of water ceaselessly rushing out. His face failed to hide his restlessness. While sitting or eating, the same temperament would manifest itself. At the time of lunch or supper he would mix all the dishes into one hash. He would eat a little and distribute the rest among those near him. It was about midnight when Baba visited this stately spiritual personality. On seeing Him at a distance, the mast exclaimed in loud voice, "The real Fakir." Fakir generally means a poor mendicant, but in Sufi terminology the term "real Fakir" means a Perfect Master. At this time the mast had just finished his meal, and so whatever was left over he commenced giving to Baba and Baidul. At the end he even offered water to Baba. Chatti Baba was the only mast who bathed Baba, and Ali Shah of Morvi was the only majzoob who fed Baba. In spite of His compliance, Baba did not find the mast in a good mood for a quiet contact. All of a sudden Ali Shah started walking to and fro in the room. This ended by 1 A.M. and he then told the visitors, except the Baba party, to leave the room, and he asked Baba for a pica-worth of dates. Baba was exceptionally particular in catering to the wishes of masts, and prior to the contact He sent one of the mandali to fetch the dates. In the dead of night they were purchased and given to the mast. Majzoob Ali Shah felt satisfied, and Baba happily sat with him for a secluded contact. The nature of such work Baba alone knew, but it must have been an amiable affair because Baba, with His men, left Morvi in a merry mood. At Rajkot on the way back, Baba asked the mandali to invite a hundred and fifty poor persons, and He very lovingly offered prasad to all. At Ahmedabad He contacted over a hundred sadhus in the ashram of Jagannath Maharaj.

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In addition, a few masts and yogis were also blessed with Baba's physical touch. A mast named Majnun was grey-haired and had closeted himself in a shrine for about thirty years. A yogi named Harihar Maharaj had been standing for years on one leg. He generally kept his face covered to ward off inquisitors. It seemed that he had mastered the art of taking rest and sleep in the standing posture. From Ahmedabad the party left for Bombay. The mandali felt tired from lack of good food and rest. They had had no time to wash and put on clean clothes, but thoughts of such things would occur to them only when they commenced the return journey. "Where Is That Dumb Fellow?" An unusual gale of great velocity hit the land while they journeyed back to Bombay. Trees were uprooted and a few fell across roads and railway tracks. The heavy rain that followed dislocated railway traffic and created breaches in the tracks. The train that was carrying the Baba party towards Bombay had to stop close by a jungle near Nadiad, and its schedule was declared "indefinitely late." The mandali with Baba had accommodated themselves in a small third-class coupe, generally reserved for the servants of those traveling in the first-class compartment. This composite bogie was the first behind the engine. Baba wished to have tea. The engineer (engine driver) was a Parsi gentleman, so Eruch approached him and asked in Gujarati if he could spare some good water, to which he replied, "Very gladly." The Baba party had tea and the mandali commenced playing the card game of La Risque with Baba. The engineer heard this respectable group of Parsis speaking in Gujarati and felt drawn to them. He peeped in, and as a gesture of friendliness joined them in the game of cards. Baba had put on a coat and also a cap that covered

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His long hair. He played the game with such ease and grace that the engineer had not the slightest hint or sign that Baba was observing silence. But he did detect the silence of Gustadji and would refer to him as a muga — a dumb fellow. After the game, Eruch prepared rice and dal for Baba on a mini stove that the party used to carry on such trips. The repairing of rails continued throughout the night. Gustadji from an early age had been leading a simple life in the company of Perfect Masters like Sai Baba, Upasni Maharaj, and now Avatar Meher Baba. He was not used to the ways of the civilized world, which out of necessity demand considerable haste. By early morning the next day, as is the custom in Indian villages, Gustadji, with a tumbler filled with water, proceeded to the nearby jungle to move his bowels. About this time an "All Well" signal was received by the engineer and he whistled to warn the passengers to get into the compartments. He then learned that Gustadji had gone out, hence he whistled and whistled at intervals. But Gustadji had no idea of this. Again and again the engineer leaned out from his seat to inquire of Eruch, peeping from the next window, "Where is that muga — the dumb fellow? Has he come? Is he deaf too?" After some time Gustadji appeared on the scene, walking leisurely, but finding no passengers standing outside of any of the compartments, he somehow realized the situation. As he hurried, he lifted and waved his tin tumbler at the engineer as a signal to wait awhile. The engineer felt very amused at this gesture and particularly at the expression on Gustadji's face, which reminded him of an innocent child about to miss a bus. Eventually Gustadji got in, many eyes from the many windows focused on him, and the train moved on. It goes without saying that Baba enjoyed the fun immensely. I have recorded this incident in detail to show that the

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engineer, who mixed freely with the mandali, detected Gustadji's silence but he did not even guess that Baba, with whom he participated in the game of cards, was also observing silence. One could be with Baba for hours without any impression that He was observing silence. This reminds me of another incident where Baba's silence was detected and evoked an unexpected response. This also took place on a railway journey. Baba was on one of His mast tours. The compartment in which the Baba party was traveling was not crowded. Two elderly ladies were sitting on the other side. During the journey they saw Baba using gestures to convey some instructions. The conversation was either in Gujarati or English. Baba's personality naturally arrested the attention of the two ladies and they closely, though not directly, watched Baba's gestures. One of the venerable old ladies conveyed with motherly affection to her companion, "How proud a mother would be to have such a robust and handsome son. But what bad luck that he is dumb!" Some of the mandali overheard this remark, spoken softly in Hindi. When they told this to Baba, He had a lively laugh. Returning to the account of the tour in Gujarat, the train left Nadiad by sunrise, but as it neared Bombay, it was detained again at Bassien. A part of the railway track was submerged in water. Once more they had to wait a long time. Baba reached Nariman's flat — Ashiana in Bombay — twenty-four hours late. From Bombay the party proceeded straight to Meherazad by car. The mandali looked quite tired but Baba appeared fresh and cheerful, for any "expedition" to contact good masts was the work He loved most.

26 At the Close of the Year, 1948

Baba, the Spiritual Physician IN November 1948 Meher Baba was away from Meherazad for over three weeks and there was a lot of mail awaiting His attention. After His return from the mast tour of Gujarat, there was no travel until the end of the year. Each day a few of the mandali would either read out or convey the gist of accumulated letters to Baba and receive His special instructions, if any. Adi Sr. often went to Meherazad from Ahmednagar to attend to correspondence. A few excerpts from letters received and the replies sent, mostly about this time, are given below. A devotee expressed his feelings: "Baba, I am extremely steeped in domestic affairs. Bless me, that I not forget you. Neither should you forget me! Your obligations in times of distress are unfathomable and beyond human admiration." Baba assured him of His loving help. A letter portraying the agonies of a devotee was read out to Baba. To this person in great distress Baba conveyed, "Happiness and suffering in life do not last long. Remain calm and patient while experiencing these ups-and-downs in life. I am with you." During this year Baba remained mostly either in seclusion or busy contacting masts. A devotee from Calcutta inquired of Adi Sr. about the nature of Baba's work in seclusion and the subsequent result. Adi frankly replied, "The result to my knowledge is known only to

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Baba. He will go on working spiritually towards the ending. He does not give out or predict future events . . . Strange are the ways of the Master!" Aside from being the spiritual Guide for all times, Baba sometimes was a physician, too. I noticed Him recommending a certain patent mixture for varied stomach complaints, but His prescription, I think, was more for the soul than for the physical body. It was a personal help that brought about spiritual results. One of the old devotees of Baba once told me that during the Meher Ashram days at Meherabad, Baba allowed some of them to press His legs and feet at night. Once Baba noticed that Madhavrao, while attending to this service, often scratched his own waist. He wore his dhoti very tightly and so had a ringworm right around his waist. Baba asked him to apply a common ointment that was easily available in Ahmednagar. To the surprise of Madhavrao, it worked wonders and he was completely cured. Later he incidentally advised his friend to use the same ointment. The man, however, was astonished to find that it did not help him in the least though he had just a small patch of ringworm. Madhavrao did not then realize that Baba's external "treatment" for anyone was an excuse for Him to effect a spiritual corrective. By the end of the year 1948, Baba sent the following "prescription" to one of the dear ones in Karachi: "Stop taking vitamin A. Don't take food that increases fat. Eat oranges and lettuce profusely. Report your condition after one month." It was observed that if Baba gave some such instructions to anyone, He was very particular about the "check-up." Even in the later years, Baba's practice of prescribing medicines to some of His dear ones continued. It was surely a pleasing way to pass on His spiritual aid. By the way, I may state that I was also one of His "patients."

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Reply to a Spiritual Riddle The mail often brought a variety of communications. Sometimes the contents would present a contrast. One wrote to Baba for His blessings on the occasion of the naming ceremony of his grandson. A letter from another devotee conveyed information about the passing away of a dear one in the family. Baba, to whom births and deaths were like the wakings and sleeps of the one indivisible Life, had a word of cheer or comfort for each. A letter here or there would appear rather amusing. A few months earlier, a devotee from north India, who perhaps regarded Baba as the divine employment officer, wrote: "I pray at your feet for a proper job in accordance with my qualifications." After some months, finding himself still unemployed, he sent a telegram: "Pray at your feet Godrealization." Perhaps he thought that it would be easier for Baba to give him God-realization than a job! Baba generally smiled at such communications, but even then one would notice a flash of compassion in His eyes, a gesture to help such persons work out the inevitable karma. Baba really lives with those who, in whatever way, remember Him. Amusing correspondence such as the above brings to my mind an incident that took place a decade later. Generally Baba did not expect the mandali to acknowledge such letters. Sometimes, however, He showed interest in replying to even a strange query. During my stay with Baba in Guruprasad, Poona, one of my duties was to read out to Him in the morning the correspondence written in Marathi. In a letter addressed to Baba, a devotee from Baramati quoted a few lines of poetry by one of the saints in Maharashtra. The rhyme contained some specific yogic terms. It was a sort of spiritual quiz and Baba was requested to clarify the meaning. Hearing the letter, instead of conveying anything

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with reference to the knotty point quoted, Baba simply asked me to inform this devotee to ask a Baba lover at Sholapur for the necessary explanation. The same day in the afternoon as Baba was having a stroll on the long veranda of Guruprasad, He casually asked me if I had finished replying to the letters. When I answered in the affirmative, Baba specifically asked me if I had answered the question about the spiritual riddle. I just smiled, but Baba looked rather displeased and repeated the same question. I answered, "Baba, the person at Sholapur whose address you have asked me to convey, Anna Jakkal, died long ago." At this Baba gestured, "What have you to do with that? Do I not know it? I know everything. Tell me why you did not send a reply." I felt guilty for not being literal in my obedience to Baba. I immediately brought a postcard and replied as instructed. Only when I read the card to Baba did He leave for His resting room in the western wing of Guruprasad. I do not know whether the devotee wrote to the address given or not. After some days, however, I met this person from Baramati during the darshan hours at Guruprasad, but the topic mentioned in the correspondence was never referred to in our conversation. After that time, while attending to correspondence addressed to Baba, I learned that His instructions alone mattered most. Baba's ways of dealing with His lovers were surprisingly personal and direct.

Phase of Contacting the Teenagers Youth is full of vigor and vagaries; it holds energy in abundance. Youngsters are eager to express themselves and in this process are not mindful of whether they are helping or harassing others. But they have an open mind, too, and are ready to invite a transformation in their lives, provided the appeal is humane and not condemnatory. Baba's relationship

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with His young devotees was jovial and loving. One of the teenagers in a Baba family at Bombay wrote a letter to Baba expressing remorse about some mischief he had done and also asked Baba's advice on certain other points. The following reply was sent to him by one of the mandali: "If you were mischievous in a good way, Baba has nothing to say. But a display of ego, use of bad language and insults to elderly people are not desirable. Baba, however, wants you not to bother about what has happened but henceforth try as far as possible to behave yourself He has His nazar on you, and in His remembrance you will gradually overcome your weaknesses . . . As for learning to ride a motorcycle, and going swimming, Baba has no objection provided you are careful and not so hasty as to lose presence of mind when confronted with unexpected situations. Be careful, be confident. Remember Him. Don't worry. . ." Apart from such personal guidance to those in Baba families, Meher Baba maintained contact with teenagers in a special way, as a part of His internal work. (Little is recorded of this particular phase, which commenced with the opening of the Hazrat Babajan School at Meherabad in 1925.) Baba spent considerable time in silent conferences with the masts, and He similarly spared time, though much less, to be in the jovial company of different teenagers in different years. Like contacting the masts, the company of these boys served Him, in a way, as the "scaffolding" for His inner spiritual work. Baba seemed to have worked on certain spiritual forces through such contacts, though the process involved or the results thereof were not disclosed by Him. In spite of the great concern and affection that Baba showered on these youngsters, with a few exceptions they did not necessarily continue to come into Baba's recurrent contact by attending different programs held in later years. Perhaps through them something deep was

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sown in the hearts of the young which needs time to germinate and blossom. As for this phase of work, I will narrate two incidents, one occurring in India and the other in France. Ismail and Ibrahim were two brothers living in Poona. Sometimes Baba especially sent for them and they were asked to follow certain instructions. After the partition of India in August 1947, this family moved to Karachi in Pakistan. One of Baba's dear ones living in that city was asked to look after the needs of this family, especially the two teenagers. In the middle of 1948 Baba expressed a wish that these two boys should visit India and stay near Him or wherever He wished them to reside, provided they were ready to extend their stay in India to five years. If they were not in a position to fulfill this condition, they were not to come and not to worry. The boys wished very much to go to India, but because of visa difficulties they had to cancel the visit. A few months later in the same year, Baba sent another message to His people in Karachi to try again and obtain visas for as many days as was permissible and send these boys to Ahmednagar as soon as possible. This time the matters moved speedily, and to save time in response to His message, Baba's men booked tickets for these two boys on the first available plane flying to India. The plane, however, did not land at Bombay on schedule. Baba felt very concerned, and a telegram was sent to Karachi with the necessary inquiries in this matter. By the time the message reached Pakistan the boys had arrived in India, so another telegram regarding their safe arrival was duly sent. Baba could seemingly be very ignorant, but this could never detract from His Knowledge, His All-knowingness. The two boys did get the privilege of being in Baba's company for some days, and then they were sent back to Pakistan.

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Whenever such young visitors stayed near Baba, He paid greater attention to their needs than their parents did. He would see that their health, education and any future prospects were not ignored. At the time of parting, Baba generally very lovingly offered them something as prasad, either in cash or kind. Search for the Ideal Boy This phase of work was carried on even during Baba's visits to the West. For instance, during Baba's 1937 visit to Cannes in France, He expressed a wish to invite as a guest some vital, good-natured boy from Europe who would stay at Cannes. The problem, particularly of bringing him to stay with an Indian Master, was not an easy one. After due inquiry, Dr. William Donkin was deputed to visit the Spanish Refugee Association in Paris. Because of the political situation prevailing in Spain, the association was located in France. Dr. Donkin was successful in winning the authorities' permission to release a teenager to accompany him to Cannes. The boy did not know either English or French well. Owing to the new environment, he felt rather nervous. Baba wished that the boy should feel at home and remain cheerful, so Sam Cohen taught him the languages while Countess Nadine Tolstoy initiated him into music lessons. Baba instructed Dr. Nilu to look after the health of this young visitor, and He Himself took time to play games with him and "worked" in His own way. Baba expected the boy to be vital and jovial, but the young Spaniard was of a quiet temperament. The boy was taken back to Paris at the close of Baba's stay in Cannes. By this time the situation in Spain had considerably changed, and the boy soon returned to his homeland. Baba has not explained the significance and subtleties of His work in contacting teenagers, but as I do not wish to leave unrecorded this

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typical phase in Baba's life, I have narrated just the visible portions of these incidents. The introductory part of this phase consisted each time in a search for an "ideal boy." There are some interesting stories connected with this search, but to relate them here would be a digression. Nevertheless, I remember another incident which may be regarded as indicative of the closing of this particular phase. In April 1955 there was a meeting at Rosewood in Satara. At that time Baba's brother Beheram brought for the first time copies of a special Baba picture. It was developed from a group photo of His school friends, all teenagers. In this picture Baba was seen squatting on an old striped carpet, and on His chest a small medal was pinned to His long black coat. Holding the picture between His fingertips, Baba showed it to us and casually conveyed, "I was in search of a perfect boy like this. Good that I found him!" Then He switched to some other subject. Whether He was joking or was serious I cannot say, but it was noticed that after that, the phase of searching for the ideal boy gradually came to a close. In Quest of Light and Love By the time Meher Baba had concluded the search for the perfect boy, it was observed that coincidentally in some parts of the world the younger generation developed interest in spiritual life and commenced a search for a Perfect Master. Was it the result of Baba's work — the phase of contacting teenagers? Whatever it may be, I feel it fitting to quote here Meher Baba's words of wisdom released in His later years especially for groping youngsters in quest of Light and Love. The following message, under the caption "Meher Baba Has Said On Drugs," was edited and compiled from Meher Baba's statements by one of His close disciples, Francis Brabazon:

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No mind-changing or consciousness-expanding drug can help [even] one step on the way to the inner Self because mind does not have to be changed nor does consciousness have to be expanded, for as soon as the soul emerged from the process of evolution as a human being it had full consciousness — full, fully evolved and complete in every respect — and it cannot be "changed" or "expanded," increased or decreased. What has to happen now in each one is that mind has to be emptied of all the impressions which color consciousness and cause one to identify oneself with what one is not. You do not have to become better or bigger, you have to become that which in Truth you are. There is no short-cut to the Beloved — except that which is through the grace of the God-Man or one of the living Perfect Masters. Drugs, any drugs, can be used beneficially for specific medical purposes, but for spiritual progress they are not only useless but are positively harmful. The experiences they give are but of the shadows of shining Truth; and although some of them are not habit-forming, one becomes addicted to the experiences of the false imagination they give. To attempt to approach the Creator of universes and the Beloved of hearts through drugs is to mock the majesty of God and insult your own intelligence. The ancient, beautiful Self of each of us can only be realized by loving Him with all the love one has — pure, simple, unconditional love. Pure love which gives without bargaining is the greatest of all forces for overcoming every difficulty on the way to Truth; it is unparalleled in power, untiring in persistence and matchless in patience and endurance, and so there is no darkness it cannot dispel. Everything has its price. The price for entering the Way is that you will keep straight ahead and not go off on side excursions; the price for obtaining the Beloved's presence is that you cease being present to yourself; and

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the price for actual sight of Him is that you see nothing else but Him. The little God of dreams locked in a pill is not the God of love and universal will. The little God of dreams which dreams sustain is not the God who lives in lover's lane. 103 "Will You Willingly Frequent Places of Prostitution?" To resume the account of the year 1948, Baba continued to stay at Meherazad. Some of the men and women mandali resided at Meherabad (Arangaon), a distance of about fifteen miles, so Baba paid them regular visits. He wished to keep Meherazad as a secluded residence. Whenever He granted permission to devotees to see Him, the meeting place would be Meherabad and not Meherazad. In the month of December there were two small darshan gatherings at Meherabad, one on the seventh and the other on the twelfth. For the first program, a person came from Poona who had met Baba on past occasions. This time he came especially to have a short interview with Baba. He was a religious-minded man. Such types of people generally hold strongly conventional ideas about spirituality and attach very special importance to the outward forms of rituals and disciplines. When one has the rare opportunity of meeting the Master face to face, however, one should unburden oneself of all dogmas and be receptive to His guidance, whatever it may be. The Master knows the secret of wiping out vitiating complexes, but to be eligible for His help, one has to offer oneself diligently to His compassionate call for obedience. This particular person pleaded that Baba help him lead a real spiritual life. Upon hearing his request, Baba

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“Meher Baba Has Said on Drugs” (Beacon Hill, N.S.W., Australia: Meher House Publications, 1973).

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appeared very pleased. After some formal inquiries He solemnly asked this person an unusual question: "Will you willingly frequent places of prostitution in Poona, if ordered?" The man looked quite puzzled. He tried vainly to smile and inquired of Baba whether He was joking. He had read a good many books on religion, but nowhere had he come across such a strange spiritual discipline. He tried to tell Baba that he was really in earnest about his request and that he was not after material enjoyment but spiritual bliss. Baba, to whom the deepest layers of consciousness were an open book, assured him that nothing was conveyed in jest. This made the man all the more confused. He made a fresh attempt to argue with Baba, but in the end he nervously expressed his inability to carry out Baba's instruction. Poor soul — he failed to understand that what Baba really expected of him was not visits to the brothels but an intensity of surrender to Baba's will. Those who failed in total dedication to Baba, He generally asked to please themselves. In this case Baba asked the man to visit holy places in different parts of India. During these travels he was not to carry money with him, and he was to be careful not to touch any woman. He happily agreed to this. Baba then fixed the date of his departure and warned him to commence the pilgrimage on that particular date. Some days later, this man sent a telegram to Baba stating that owing to some personal difficulties, the date of leaving Poona had to be changed. To what extent the person faithfully and literally carried out the rest of Baba's order, I do not know. It is, however, clear that he did not comprehend the rarity and potency of the Master's orders. The next year, 1949, Baba left Meherazad for the New Life and all correspondence with Him was completely stopped. No one was allowed to meet Him. He returned to Meherazad in December 1951. Some months later when one of Baba's mandali visited Poona, news reached his ears

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that the above-mentioned person had commenced visiting brothels and had ruined his life by contacting the worst type of lustful impressions. Perhaps he had tried to play with fire. Had he agreed to carry out Baba's instruction, it would have been a different story. "Doing" anything under the express order of the Master is "non-doing." Under such conditions, the inexorable law of karma works but it does not create impressions that bind the soul. Baba's first question to him was incidental and strictly personal. I am sure it will not be misunderstood. Baba always held high the dignity of married life and warned all against a life of promiscuity. In later years, the two injunctions that Baba repeatedly stressed for those in quest of Truth were: "No drugs; and no sex outside of marriage." The Devil of Doubt The second darshan program was on December 12, 1948. From the beginning, Baba was benevolent in allowing me to be present at most of such gatherings. With His inner help I was able to attend — though sometimes unwarranted difficulties arose. Some memories connected with such short stays near Baba in those early days are vivid and lively. But to be frank, it is difficult for me to recollect the month and the year. At any rate, I am sure I was at Meherabad on December 12. I still remember what a happy time I spent with Dr. Ghani. Once he read to me some lines from his ghazals. As I did not understand Urdu, he used to explain the meaning in Hindi and English. These ghazals were compiled in a small booklet under the title Hosh-mad-hosh. I will give a free rendering of some lines from the ghazal entitled "Saki.” The poet wrote: "O lover, as a rule no unwanted person can enter the lane of the Beloved. In case anyone sets his foot unawares in this lane, it is difficult for him to get away from it. This (Saki's) is the school the like

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of which you will not find anywhere. The lesson you once learn here cannot be forgotten. It is rare fortune that you come across a tavern of the Saki — the Wine-seller. Drink to your heart's content. If the glass is broken, do not hesitate to drink by handfuls." What a marvelous lane, an incredible school and a wonderful tavern! I feel that these lines portray the atmosphere of those small Baba gatherings held at Meherabad. On the morning of the twelfth, Baba and a few of the mandali arrived at Meherabad from Meherazad and the whole atmosphere seemed to radiate His divine presence. Once during the day I saw Baba sitting on a chair in the open courtyard near the ashram building. A well-dressed group of His devotees — men and women who had come from outstations — were standing in a queue to meet Him. Some of them held in their hands nicely wrapped packets to offer Baba. In spite of the unconditional love that Baba showered on me, it was my weakness, rather the result of my inferiority complex, that sometimes I had a thought, a doubt, that Baba was more in favor of the rich. Influenced by this misunderstanding, I picked a small cluster of tulsi — a wild but sacred shrub with small leaves — and joined the line. With a look of unhurried awareness of the depth of everyone's devotion for Him, Baba was greeting each one in the queue. He patted some on the back, kissed a few children, and smiled at the rest as they moved closer to His chair. There was a quality of heavenliness in all His gestures. Yet how strange that in such a blissful atmosphere my mind was still possessed by the devil of doubt! As I approached Baba, I bowed down and offered Him that bare bunch of leaves. He accepted it gracefully, as if He had received something very valuable. I have noticed that sometimes a simple offering made Him beam with animated appreciation. He looked at me and then handed

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these leaves to Kaka Baria, who was standing by His side, as though for safekeeping. He must have read my stupid thoughts, and yet He so lovingly accepted the leaves. I felt ashamed and pitied myself. Baba's response of love, however, warded off this constricting doubt and it did not return. I was convinced that Baba is for everyone. He has His own ways of meeting His dear ones on their own levels. He is for the rich and for the poor. He is for the learned and for the ignorant. Once someone questioned Baba in the same vein of doubt that I had had, and He conveyed: "Don't see how I behave with the rich or the poor, the mad or the masts. Don't try to fathom the Unfathomable; do not judge me. Love me." Baba's words remind me of the lines of Hafiz. In one couplet Hafiz says: "When you are with the Beloved, beware. Every moment in His company is a crossroad that may lead you close to or away from Him." A Humorous Coincidence Prior to Baba's long stay at Meherazad, the men and women mandali who constantly moved with Him from place to place did not live together but in two different houses, and the two quarters would not be very close to each other. At Meherazad, however, Baba asked the men to occupy the small, improvised rooms adjacent to the compound wall. 104 In those days, as per Baba's instruction, the men disciples were not allowed to meet or even greet the women permanently residing near Baba. Dr. Goher, who joined the women mandali in 1947, was an exception. She was the link between these two groups. While sitting with the men mandali, if Baba wished to convey anything

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The rooms were unfurnished and had a low roof of old corrugated iron sheets. There was no lavatory, no kitchen, and not even a bathroom.

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to the women inside, Kaka Baria would ring a bell and Goher would come to the gate to get the message. Even the gardening work inside the compound wall was done only by the maidservants. Though a doctor and Baba's untiring personal physician, in the beginning Dr. Goher was allotted many sundry duties except medical ones. Dr. Goher commented later, "Maybe it was to take away the pride of profession!" By the end of 1948, Baba's brother Adi Jr. brought some Manila ducks to Meherazad and Baba wished to keep them, so a small tank was built in the garden that suited them well. Dr. Goher was to look after the ducks. Besides, she had to take care of other small poultry. What a spiritual discipline to follow after meeting the Master! So instead of reading any books or journals on medical subjects, she had to study books on poultry farming. Baba rarely granted any interviews at the Meherazad quarters. In December, however, He made an exception. One morning He was seen sitting in Kaka Baria's room with a learned person from North India. Baba was explaining to the visitor the planes of consciousness. After elucidating the main characteristics of the first six planes, He was about to comment upon the seventh plane. Just then, not knowing that Baba was giving an interview, Dr. Goher appeared at the door and broke in sharply: "Baba, the wheat husk for the chickens is out of stock. Can I ask the servant boy to get another bag?" Baba, whose sense of humor was as spontaneous as that of a genuine comedian, smiled at her and good-humoredly gestured: "We were about to 'step' onto the seventh plane and you brought us right down to the gross plane!" Goher felt a bit nervous, but in a way she was duty-bound, too. The person who attended daily to the marketing was about to leave for Ahmednagar, a distance of about ten miles, and it was time to give him the list of articles to be purchased for the day. To order any new or extra things, Baba had to be informed. It was His specific

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instruction. Thus obedience to Baba's order incidentally brought about this humorous coincidence. How the scholar related Baba's explanation about the planes and Goher's inquiry about the wheat husk is a different matter, but I do remember that Baba enjoyed the fun of the situation and in later years sometimes referred to this incident and gestured: "To me husk or heaven makes no difference. What I liked most about Goher was her sense of duty in obedience to my order." "Don't Worry — Be Happy" During this month, similarity in names created some slight humor. Minoo (Kharas) from Pakistan requested that Baba grant darshan to a small group of Baba lovers from Karachi. Baba instructed Adi Sr. to send a telegram of approval. In the haste of attending to so many details, Adi Sr. unwittingly thought that he was to inform Minoo Pohawala — another Baba lover from Karachi — and acted accordingly. Naturally the telegram caused short but sweet confusion, but soon the mistake was rectified. Minoo Kharas and other Baba stalwarts from Pakistan duly arrived in India. They had Baba's enlivening darshan at Ahmednagar on the last day of the year in Khushru Quarters, now known as Meher Nazar. There was silence in the room, and all gazed at Baba's radiant face. Everyone paid homage to Baba and He accepted their love with a beaming smile. When this informal meeting was over, everyone was exceedingly happy. They had journeyed for hundreds of miles to see Baba just for a very short time, and they would have been only too happy to extend their stay, but Baba had asked them to leave Ahmednagar the next day, January 1, 1949. They were happy to obey Him. At such small gatherings of Baba lovers, there would not be any discussions on metaphysical or spiritual subjects.

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Baba's presence was enough for His lovers. Baba would generally make inquiries about the journey and their health. His robust sense of humor would keep the atmosphere light and lively. With an open mind the visitors would absorb His divine presence and accept lovingly His words of advice. The gist of what He generally conveyed to His dear ones can be summed up in the following simple, yet deep and potent, statements: Do your best and leave to me the rest: Don't worry, be happy. Go happily. Take me with you. Be in the world but not of it. Don't lose heart but keep me in your heart. I am nearer to you than your own breath. Remember me and I am there with you, and my love will guide you. I am the divine Beloved who loves you more than you can ever love yourself. I love all and all I want is love. I am Love. With such loving and encouraging words of advice conveyed by Avatar Meher Baba through His loving gestures to a small gathering at Khushru Quarters, the year 1948 came to a close. There was, however, no indication of His incredible New Life of "hopelessness and helplessness" that commenced ten months later. Glory to the God-Man, the Ancient One, the eternal Beloved!

GLOSSARY

Abba: Father. adept pilgrim: A person either on the fifth or the sixth plane of consciousness or in between them. advanced pilgrim: A person either on the third or fourth plane of consciousness or in between them. Ahuramazda: Almighty God. Allah: The Muslim name for the One God. arti: A traditional Hindu ceremony performed in the worship of gods by moving a lighted lamp, camphor or joss sticks circularly around the idol. In the case of Meher Baba, His lovers did not necessarily follow this conventional ceremony when the arti (song or songs of dedication) was recited or sung. ashram: A place of retreat. avadhoot: A spiritually advanced person who generally wears no clothes. Avatar, an: An incarnation manifesting a specific divine quality. Avatar, the: The incarnation of God in human form. The GodMan, Messiah, Christ. bairagi: A mendicant with long matted hair and ashes smeared over the body. Bhagavad Gita: Lit., "Song of the Blessed One." A section of the Hindu epic, the Mahabharata, consisting of a colloquy between Krishna and Arjuna on the eve of battle.

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Bhagavan: The Supreme Being. The God Vishnu (The Sustainer). A revered person. Bhagwan: See: Bhagavan. bhajan: A devotional song, or the singing of devotional songs. bbiksha: Charity, alms. Anything received by one who goes out begging, especially for food. chapatti: Flat wheat bread. chappals: Sandals with straps passing over the instep but not around the ankle. dak bungalow: A post (mail) station, or traveler's rest house, located originally on post roads dakshina: Acting to the satisfaction of. Colloquially, a holy gift given or received in the form of money or kind. dal: The pigeon pea. Also, any pulse or split grain. darshan: Formal audience. The appearance of the Master to receive homage and to bestow blessings on devotees, sometimes in the form of prasad, q.v. dharmashala: A free shelter for travelers. dhoti: A type of loincloth. dhuni: A ceremonial fire fueled by faggots or sandalwood and ghee, known as a purifying fire when lit or used by a Master. durbar: An audience hall graced by a king or a Perfect Master. fakir: One who lives the life of poverty, in the spiritual sense. A mendicant. gadi: A seat or throne. A mattress. ghazal: A short love-poem. An ode. A special poetic composition in Urdu or Persian. gopi: Lit., milkmaid. A woman companion of the Lord Krishna.

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gram: The chick-pea. Also a type of bean. guru: A spiritual preceptor or master. Hari: Lord. Hu: Lit., He. God. ittefaqi: A mast who has become God-intoxicated accidentally. jalali: Glorious. Related to the masculine or outgoing principle. Fiery or hot tempered. jamali: Beautiful. Related to the feminine or receptive principle. Quiet or mild tempered. jap: Repetition of a name of God or other sacred word. Jivanmukta: The Liberated Incarnate, i.e., God-realized and in the body. A Perfect One. jowar: A grain sorghum, also called guinea corn or Indian millet. kafni: A body-length lightweight cotton garment. A long robe. Kamil: Perfect. karma: The law of action and reaction. Fate. The natural and necessary happenings of one's lifetime, preconditioned by one's past lives. ki jai: Lit., victory to. Used in the sense of "Hail to."Jai in a greeting is used in the sense of calling on the name of the Avatar, or in remembrance of the Avatar, e.g., "Jai Baba!" "Jai Ram!" kirtan: The singing of devotional songs, accompanied by music, interspersed with explanations on spiritual subjects. Krishna: The Avatar whose history is told in the Hindu epic poem, the Mahabharata.

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Lahar:. Lit., a ripple, wave, fancy, whim. The Whim of God which caused the Creation. Lila: The "Divine Sport" of God. The "game" which God plays, which manifests the Universe. Lungi: A loincloth. madar-zad: Born a mast, q.v. mahabubi: A mast who wears articles of feminine attire. mahatma: Lit., a great soul. majzoob: Lit., absorbed in. One who is absorbed in a plane of involving consciousness. Also, sometimes used to denote one who is God-merged (more correctly called Majzoob-e-Kamil). majzoobiyat: The state attained upon God-realization. mandali: The intimate disciples of a Sadguru (Perfect Master) or Avatar (God-Man). mantra: A sacred name or phrase given by a master to his disciple to be repeated as a spiritual discipline. Manzil-e-Meem: Lit., the House of "M." The residence which Meher Baba used for work with his mandali in Bombay in 1922-1923. mast: (pronounced "must") A God-intoxicated man on the Path. mastani: A God-intoxicated woman. masti: Lit., intoxication. Maya: Lit., illusion. False attachment. That which makes the Nothing appear as everything. The root of Ignorance. The Shadow of God. mayavic: Arising from Maya; illusory. Mukti: Liberation. Release from the cycle of births and deaths (i.e., reincarnation). namaskar: Adoration or greeting. A salutation, bow, or obeisance. Nawab: The title of a Muslim prince.

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nazar: Lit., sight. The Master's protective glance or watch. nimaz: Prayer. nirvikalpa samadhi: The "I am God,” state of the Perfect One. Divinity in expression. Om: God. Also, the first Word, the primal sound at the beginning of the Beginning of Creation. pahad: A hill. pan: Betel leaves. pandal: A shelter erected on upright poles supporting a roof of bamboo matting or cotton cloth. A large, open-sided temporary pavilion used for meetings. Parabrahma: The Supreme Spirit. God. Paramhansa: A Perfect One, who is sometimes "drowned" in God and sometimes also conscious of Creation. pranams: Salutations. prasad: Lit., anything that is first offered to God or the Master and then distributed in His name. A small gift, usually edible, given by the Master as a concrete expression of His love; when swallowed it acts as a seed which will eventually grow into full-blown love. A gracious gift of the Master. qavval: One who sings qavvalis. qavvali: A special type of spiritual song, usually in Urdu or Persian, intimately addressing the Beloved, sung to spontaneously improvised music. Qutub: Lit., the hub or axis. A Perfect Master. Rama: The Avatar whose life is the subject of the Hindu epic, the Ramayana. rava: A sweet dish. rishi: Lit., seer. An inspired sage or religious poet. One to whom the Vedas were revealed.

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Sadguru: A Perfect Master. A Man-God. sadhak: One who practices sadhana. sadhana: Practice, striving, endeavor. sadhra: A thin, ankle-length muslin shirt. sadhu: A pilgrim. An advanced soul. A mendicant. sahaj samadhi: The effortless divine state of God-consciousness with Creation-consciousness. Divinity in action. sahavas: Lit., close companionship. A gathering held by the Master so that His devotees may enjoy His company, i.e., His physical presence. salik: One who consciously has divine experience of any of the six planes. samadhi: Trance, induced by spiritual meditation. Contemplation, leading to rapture. The tomb of a saint or Master. sanskaras: Impressions. Also impressions which are left on the soul as memories from former lives, and which determine one's desires and actions in the present lifetime. sanyasi: One who has renounced the world. sardar: A chieftain, leader or commander. seer: (also, ser) A unit of weight of a little over two pounds. sharbat: A sweet cold drink. shastri: One who is well-versed in the Hindu scriptures or shastras. Shiva: The Destroyer, in the Hindu trinity Creator-PreserverDestroyer. siddhis: Occult or psychic powers. Sufism: The mystic discipline which has its roots in the Middle East. Its origins are lost in antiquity. It is known to have existed at the time of Zoroaster and was revitalized by Muhammad. It exists today in all parts of the world. tabla: A drum. tap: Purificatory action, penance.

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tattya: A reed mat. tonga: A horse-cab. tribhuvan: The triple sphere. The created universe. Urdu: The official language of Pakistan, written in Arabic script, and also spoken in the northern part of India. Vishnu: The Preserver, in the Hindu trinity Creator-PreserverDestroyer. wali: Lit., friend. A friend of God; one who has wilayat. More specifically, a fifth plane saint. walla (or, wala): A suffix denoting an agent, doer, owner, possessor, keeper or inhabitant. wilayat: Lit., friendship (with God). The state of a soul on the fifth or sixth planes. Yezdan: Almighty God. yoga: Lit., union. The method and practice leading to conscious union of the human being with the Divine Principle. yogi: A soul who is traversing the spiritual Path. One who practices yoga. yuga: A cycle of time, of about 700 to 1400 years' duration, which begins whenever the Avatar appears. Zoroaster: (also, Zarathustra) The ancient Avatar who lived in Iran, one of the earliest of whom we have records.

Bibliography

Jean Adriel, Avatar Berkeley: John F. Kennedy University Press, 1971. Meher Baba, Beams from Meher Baba on the Spiritual Panorama San Francisco: Sufism Reoriented, Inc., 1958. Discourses 6th ed. in 3 vol., San Francisco: Sufism Reoriented, Inc., 1967. God Speaks 2d ed. rev. and enl., New York: Dodd, Mead & Co., 1973. Life at Its Best San Francisco: Sufism Reoriented, Inc., 1957. Listen Humanity New York: Colophon Books, Harper & Row, 1971. The Everything and the Nothing Berkeley: The Beguine Library, 1971. William Donkin, The Wayfarers San Francisco: Sufism Reoriented, Inc., 1969. Purdom, God to Man, and Man to God London: Victor Gollancz Ltd., 1956. The God-Man Crescent Beach, S.C.: Sheriar Press, Inc., 1971.

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