Cyrus M. Khambata Daily Messages

From Sunday, December 16th, (1956) Baba began feeling and looking weaker in health. His physical pains had risen with renewed intensity. Because Baba’s leg was in traction, the sandbag weights would drag him gradually toward the foot of the bed, and when he was shifted up the bed again, he had terrible pains. There were abrasions on his back, because of the previous cast and bed sores, but it was impossible to treat them, as the pain in his leg became excruciating whenever he was moved. Also, because he was always on his back, he had pain in his coccyx.

It was exactly 4:00 P.M. on December 16th, while the women were with him, that this incident occurred. Baba was lying down, comparatively peaceful and not in pain, when suddenly the women saw tears pour from his eyes and roll down his cheeks. This weeping was preceded by a lot of finger-moving. After almost a minute of weeping, Baba had his eyes wiped and gestured to them to forget it. He explained, “The tears were not for the suffering of my body, but for the suffering of the world.”

This suffering for the world was yet to come, the women thought. Seeing Baba weep was an unusual occurrence. Never before had the women witnessed Baba like this.

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 15, pp. 5138 – 5139.


Cyrus M. Khambata Daily Messages

On the evening of December 15th, ​(1956)
Baba informed the women mandali:

During the last seventy-five days of my seclusion, beginning from the day of the accident, I have to work through physical suffering. The main pattern of its intensity resembles climbing a hill: the first three weeks being in the ascension. Therefore, the critical week beginning tomorrow is the apex. The next twenty-one days are of slow gradual descent, and after that the last forty-four days will be of gradual improvement, with only the normal pain and discomfort expected with someone in my condition.

Baba continued:

It is as if the mental suffering of the universe wants to crush me. But the infinite bliss I experience and the love I have for all sustains me, and the love of all my lovers supports me in the burden I carry. The week ahead will be the climax of my suffering, but it is necessary and must be. This critical period, too, will be tided over with the love of all who love me.

Baba dictated this message to all who loved him:

In this apparent helplessness, I declare again that everything except God is illusion, and that the only way to be united with this Self of all selves is love, sacrifice and unreserved and honest resignation to the Beloved’s Will.

I am the Self of all. I am the Ultimate Goal. So love me with all your honesty and whole being. After my seclusion is over (on February 15th, 1957), I will be free from this helplessness. I will give my sahavas, darshan and my blessings to all.

On the 15th of February, I will fast for twenty-four hours along with all my lovers. And, regardless of the restrictions imposed on my physical activities because of the injuries, I will feed and bow down to seven hundred poor people on that day.

My love to you all.

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 15, pp. 5137 – 5138.


Cyrus M. Khambata Daily Messages

DURING THIS PERIOD, Savak Damania of Akbar Press, who was now age thirty, had been in Baba’s contact since his childhood and was engaged to marry Eruch’s sister Meheru. Savak had a friend named Homi Pavri, who wanted to meet Meher Baba. Savak wrote to Baba at Lonavla, and Baba permitted them to come.

They arrived in Lonavla, but Baba sent Vishnu to stop Homi near the gate and allow only Savak to come inside. Homi had brought garlands and sweets for Baba, and Baba told him through Vishnu that he should see him from a distance and then leave. Homi accepted this, saw Baba from that distance, handed Vishnu the garlands and sweets, and started to leave. Savak turned to Baba and asked, “May I see him off at the train station?”

“Is he your child?” Baba snapped. “Can’t he go alone? You have come to see me and are to stay here for four days – at a time when I am not seeing anyone – but if you want to go, go!”

“I want to stay,” said Savak, “but what will my friend think of me?”

“That means you think first of your friend and not of me! If you go to the station when I want you to be here – what will I think of you?”

“Forgive me Baba; you are right.”

Baba then spelled out to him, “Just remember one thing: only think of my will and don’t think of pleasing others. If you keep my will and, if in doing so, the whole world turns against you, you should learn to ignore it.

“The whole world is within me. Everything will be all right if you only think of my wish. Whatever your friend had to earn, he has earned it by seeing me briefly. There is nothing for him to think now.”

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 8, pp. 2825 – 2827.


Cyrus M. Khambata Daily Messages

…Baba dictated a discourse about types of obedience:

Eternally, God is the only One, never changing. God never changes. Everything else changes. It is all a passing show. Yesterday has passed; today will also pass. But God was, is and ever will be. Today you are an adult, but once you were a child. Some years hence you will become old and drop the body. Then you will be born again and will have another body. Many a birth and many a death pass by. God alone remains forever and ever.

The mind persists through birth and through death in spite of and through its changing vicissitudes. If the mind is annihilated, God reveals Himself. And so long as one is not conscious of God, mind persists. When mind goes, God comes. It can go only by loving me wholeheartedly. It can also melt away through my grace. But in order to be worthy of this grace, you must have obedience, which consists in acting implicitly according to my wishes.

There are different types of obedience:

1.       Obedience of soldiers – from patriotic motives for one’s country. If a commander orders “Shoot!” the bullet is fired by the soldier without giving a second thought. Like the old saying: “Theirs is not to reason why, theirs is but to do or die.”

2.       Obedience of a paid servant. The more and the quicker his pay, the greater is his “Yes sir,” to his employer.

3.       Obedience of a slave in bondage. His is compulsory obedience. We have heard that in olden days when slaves were bought and sold, theirs was a miserable life. They did their work because they were lashed and because they had no other recourse but to obey under compulsion.

4.       Obedience of a lover. This is the real type of obedience. His is the willing obedience – no fees or consideration, no expectation of return or reward, but love alone.

Willing obedience is the real type of obedience inspired by wholehearted love. Even in this last type of obedience though, there are different stages:

In the first stage the lover uses his common sense and discrimination in obeying. For example, take Gadekar who loves me very much and really wants to obey me willingly. If I tell him: “You must cut off your only son Digambar’s head!” Gadekar’s common sense would tell him to hesitate and he would begin to think: “How can Baba say that, and ask me to kill my son? Baba would not have meant it seriously.”

Then I remind him: “I am telling you very seriously and in all earnest. Cut Digambar’s throat!”

Again, Gadekar’s common sense and discrimination comes into play. He gets up rather reluctantly and goes in search of a blunt blade and thinks: “Baba must have meant that I should just inflict a small cut on Digambar’s throat. Baba would not have meant that I should kill him. Just inflicting a small cut with a blunt knife or blade will satisfy Baba. Baba has not ordered that I should actually separate the head from the body. Baba only asked me to cut his flesh.” Thus Gadekar neither disobeys Baba, nor does he do any serious harm to his son. He makes an effort and uses his discrimination, giving only a slight and superficial cut to Digambar. In his discrimination, he has modified the original order in his own interest. This is one stage of willing obedience.

The second stage is characterized by literal obedience. Here Gadekar gets up with no cheer in his heart, shuts his eyes and cuts Digambar’s throat. It is like taking a bitter medicine – “castor oil obedience.” Gadekar does not use his common sense or discrimination. He obeys but without relishing it.

In the third stage the lover seeks the pleasure of the Master. Here Gadekar cuts Digambar’s throat in order to please me, and feels quite happy and cheerful, and does it wholeheartedly. He is pleased in doing so and feels satisfied because he has thereby pleased me. I call this type of obedience “complete obedience for the pleasure of the Beloved.”

Another type of obedience is the state of absolute obedience. It is different from the other types. None except the advanced souls on the Path can give such obedience to the Master. Those on the fifth and sixth planes alone can give such obedience to the Master.

Suppose Gadekar and Digambar are before me and I tell the father: “Gadekar, you have come here. Where is your son? Why isn’t he here?” His absolute obedience leads Gadekar to such oblivion that he does not see Digambar by his side and also tells me: “Yes, Baba, Digambar is not to be seen.” This is not just nodding his head to please the Master, but he actually does not see that Digambar is by his side.

In conclusion, Baba gestured with a smile, “Don’t be afraid! Baba is not going to ask anyone to cut anybody. It was just a simile. To cut means to remain detached.”

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 15, pp. 5244 – 5245.


Cyrus M. Khambata Daily Messages

On December 12th, (1941) Baba explained another point to the women about meditation:

Those of you who are unable to meditate should repeat my name without being bothered by thoughts. Thoughts are like mosquitoes, and my name is the mosquito net. When you are within the mosquito net, the mosquitoes may buzz around you, but they cannot bite you. Thus, by repeating my name, like the mosquito net, it will save you from the stings of the mosquito-thoughts that try to distract you, and you will be unmoved.

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 7, p. 2649.


Cyrus M. Khambata Daily Messages

Baba emphasized to the boys, “Every thing is in God, but the help of the Sadguru is needed in order to know and experience God.” To illustrate this, Meher Baba narrated the following story:
Once in the jungle, a tigress died after giving birth to a cub. The cub remained hungry, without food or water for days. A shepherd found it and took pity on it. He reared it among his sheep. The cub grew up thinking it was a sheep. He did not know that he was a tiger.

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

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

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

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 3, p. 1128.


Cyrus M. Khambata Daily Messages

Meanwhile, Baba called an inspector of police named K. S. Savant and his wife, Hemlata, to Satara, and they arrived on the morning of Sunday, December 18th. They were old lovers, experiencing a certain difficulty which Baba wished to clear up. At home, Hemlata would sit in her prayer room absorbed in Baba’s remembrance. She would neither cook nor care for her children, who would go hungry until Savant returned from work in the evening. He had to cook their food, feed and look after them. Savant had written about this to Baba, and so Baba sent for them.

Baba advised Hemlata, “I am very happy with your love. I know how you remember me day and night, and remain focussed on me. Your mind never wanders and this is good. I am God and so I am in everyone. But while I am happy in you, I am unhappy in Savant and the children. When I feel hungry in these children and do not get food, then I become unhappy with you. If, in these children, I do not get clean clothes to wear, I feel unhappy. When in Savant, after a hard day’s work, I return home and find the children miserable, I am unhappy with you.

“So in you, you keep me happy, but in Savant and the children, you keep me most unhappy! If you keep me happy in all, I will be so pleased with your love that I will even change your fortune!” Baba’s simple admonition affected Hemlata so much that she was totally transformed. On their way from Poona, she had not uttered a single word to Savant or the children, and was in a withdrawn mood. But after listening to Baba, she smiled and embraced Savant, and the couple left happily. Baba had shown her the true way to worship him. Sitting in meditation is not enough; one must fulfill one’s practical responsibilities.

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 14, p. 4860.


Cyrus M. Khambata Daily Messages

Changing the topic, Baba asked: “Now what do you understand when I tell you to make your hearts my centers?”

Answering himself, Baba stated: “The devotion you express in your bhajan singing and talks about me should shape your lives according to what you express. Now I tell you, in your daily lives be more careful of your thoughts, words and actions. If you go against what you express, it would be an insult to me.”

With a smile, Baba continued: “One good thing common to you all is that you love me and fight among yourselves!”

Everyone laughed and Gadekar said, “Baba, now there is an end to our quarrels. We work as a team.”

But Ramakrishnan interjected, “Baba, I wish to say that there are still some honest differences of opinion regarding the nature of work we do at the Centre. Some among our group say that you, being the Avatar, alone can do the Avataric work, and they think there is no need for them to work in the way that is being done through the Centre.”

In response, Baba explained: “It is good if some of my lovers have faith in me as the Avatar. If they have this conviction, what more is required? I alone am in everyone. So where is work and worker?

“I alone exist everywhere. What exists, what is happening, what is being done, he who does it – in all these I am. But who has that firm faith? If you take me as the Avatar, I am That, omnipresent, and I have become everything and every being. And for those who now believe in me as the Ancient One, it becomes natural that when I do my Avataric work, they too should work in my cause. But once one has the full trust that I am the Avatar, for him there will be no work. It will all be sahaj.”

Baba proceeded to explain: “If I am the Avatar, which undoubtedly I am, it will not affect me in the least if the whole world turns against me. If I am not the Avatar and the whole world bows at my feet and sings songs in my praise, of what use is it? But I know that I am the Highest of the High. And so I say: ‘Love me; it is worth loving me.’

“The Law says: ‘Live for others.’ I am the One without a second and pervade in all – including ‘the others.’ So it is quite in conformity with the Law when I say: ‘Love me.’ You all are blessed to have come in my personal contact.”

Baba further remarked, “The sahavas program is fixed, but the pain is continuous in my hip joint. Still, the sahavas will definitely take place in February 1958. Whether there is pain or no pain, the sahavas is definite.” Then in cryptic fashion, he added, “Pain has fallen in love with me. It has become a Baba-lover. So Baba cannot ask the pain to leave.”

Explaining about work done in his name, Baba stated:

Work means to love Baba wholeheartedly, so much so that you become lost in my love and forget yourself completely. If you cannot love me like that, then obey me without hesitation. Even if you are slandered by others, go on following my behests. If even this is not possible for you, then try to love Baba, conduct centers, sing bhajans, speak to people about me, and read my messages to them. In this way, by bringing people in my contact, you will also do great work. Keep your hearts clean; otherwise, it will have an opposite effect on those you may bring in my contact.

At times, the required quantity of wine helps a person, but if more is taken, then the person begins acting like a mad man. Similarly, the spiritual truths expounded by the Perfect Masters, if understood properly, prove of invaluable help, and if not understood, they become the cause of unnecessary confusion and trouble.

Much can be said about work, but now be careful to observe the four things as mentioned in Life Circular No. 37 Warning From Baba:

1) Be determined to obey Baba;

2) Abstain from lustful actions;

3) Be honest; do not deceive or give false hopes to anyone; and

4) Do not hurt the feelings of others.

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 15, pp. 5248 – 5250.


Cyrus M. Khambata Daily Messages

In a letter to William Donkin on December 8th, Kitty Davy wrote:

Baba told this interesting fact the other day – that all four aspects of four great Avatars were embodied in the present Avataric period. The Buddha – with his poise, peace, calm exterior, and renunciation – is present in all Avatars, whether it shows externally or not. Today, however, the work of the Avatar has to be active. He is Muhammad in his strict discipline with the men; Krishna in his life up here with the women (gopis); and Jesus in his work with the mad-men (masts), washing them, feeding them, healing them, et cetera, at the dispensary. (1)

(1)  On other occasions, Baba mentioned that Ram, while in exile, did much work with masts in the jungles. Such God-intoxicated persons as masts always exist on earth, especially in the East, and during Avataric advents they are contacted by God personified.

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 7, p. 2243.


Cyrus M. Khambata Daily Messages

The following day, December 17, (1928) Baba began cleaning the boys’ toilets, allowing only his brother Jal to help in this work. Regarding this lowly task, Baba explained to the mandali:

Sadgurus are in the highest state, yet they work like sweepers to abolish the bad sanskaras of sinners; but here I have to do this outwardly filthy work of cleaning the toilets and urinals. You will never know how sweet and wonderful this work is to me! When will you be able to understand my way of working?

That same day, Meherjee’s father arrived unexpectedly at Meherabad at three in the afternoon with four Parsi priests. He had heard a rumor that his son had shaved his head and was moving about in a long robe like a sadhu. But when he saw Meherjee, he realized the stories were false. Nevertheless, he told Baba, “Meherjee is my eldest son and I have hopes of his shouldering the full responsibility of our entire family. I therefore wish to take him home.”

Baba replied, “Your son is gold. You may take him with you, but I allow it with a pain in my heart.” Meherjee did not want to leave, but Baba took him aside and consoled him, “Go now. It is my order. I am sending you with my blessing. And remember, even if you leave me, I will never leave you.”

Baba then asked Meherjee if he loved him. Meherjee replied, “If I did not love you, how could I wish to remain here?”

Baba explained, “Obedience is higher than love. So carry out what I order you to do. Go now, and remember that I am with you.” Meherjee accepted, and with tears in his eyes accompanied his father home.

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 3, p. 1127.

On Sunday, December 17th, 1939, the foundation-laying ceremony for Meher Baba’s Universal Centre at Byramangala was held.