Cyrus M. Khambata Daily Messages

Each and every seemingly individual soul (atma) is destined to realize its One Indivisible Self. As soon as the atma begins to unfold to the first faint consciousness of its Infinite and Eternal State, it is confronted by its own shadow. The atma gets immediately lost in the consciousness of this shadow and from then on becomes involved in the interminable “play of illusion.” This hankering after play and display, show and “tamasha,” persists, in one form or another, throughout the soul’s journey to Truth. In a child, it derives pleasure in playing with toys. As a man, it demonstrates its fondness for play through the enjoyment of sport, drama and adventure. This addiction persists even when man has embarked on the spiritual path, when he still indulges in his love for play and display by exhibiting his supernatural powers in the form of ostentatious miracles.

Unless and until man stops seeking escape from his Ultimate Destination by losing himself in the childish play of illusory pleasures, he cannot grasp spirituality seriously. It is time to stop playing with the scintillating toys of illusion and yearn for the attainment of the One and Only Reality.

Lord Meher, American Edition, Bhau Kalchuri, Vol. 12, 4362.


Cyrus M. Khambata Daily Messages

To be frank and fair is a quality and characteristic of persons who are honest and have the courage to openly say out what they feel rather than to keep things in the heart or say things behind people’s backs. Some take pride in that quality of being frightfully frank and hate those who do not say out things as openly.

Yet, there are times when one has to discriminate. Sometimes things spoken with the best of intentions totally spoil the case, if said when silence would serve the purpose for the time being.

A person sensitive and of quick temperament would probably misunderstand words spoken with the best of intentions, if said when he is not in a mood to listen. Such a person might fly into a rage, become overexcited and be prejudiced against the best of friends or well-wishers. He thereby loses the benefit of the advice and words of wisdom that would have done him good if said in quieter moments when he would have understood their import and even appreciated it. Therefore, it is not always the words and things however frankly said that matter, but the right time and the way they are put.

Silence, even though misunderstood for diplomacy or hypocrisy, would serve the purpose better ultimately than the best of the glorifying quality of being frightfully frank. Sometimes the best of qualities which mankind glorifies are the worst of defects, if not used discriminately at the proper moment.

Lord Meher, American Edition, Bhau Kalchuri, Vol. 6, p. 2128.


Cyrus M. Khambata Daily Messages

The Need for Creative Leadership in India (Given in March 1942)

Throughout the hoary ages of the past, India has played the most prominent part in shaping the spiritual history of humanity. She has been a home of Avatars, Prophets, Masters, Seers and Sages, whose contribution to the spiritual evolution of humanity has been unparalleled. The contribution of India to the solution of mundane problems has also been remarkable, since she has produced scientists, poets, philosophers, emperors, leaders and statesmen of the first order. In the past, India has attained eminence in spiritual as well as mundane spheres of life: and her place in the post-warNew World of the Future is going to be unique.

The problems which India has to face today are, in some ways, more complicated than the problems which any other country is called upon to solve. Men of all races, creeds, cults and religions have found a home in India: and if this lack of uniformity in composition has presented some difficulties in arriving at solidarity and concerted action in the national life of India, it must in no way be looked upon as a pure handicap. The various streams of culture, which have poured into the life-history of India, have added to the wealth of her national personality; and they have not only created a suitable opportunity for arriving at a new cultural synthesis, but have necessitated its emergence. If handled with creative leadership, the presence of conflicting elements in Indian life can be utilized for bringing into existence a rich world-culture, which shall not only rejuvenate and harmonize Indian life, but will also give a new tone to the life of the whole world.

The process by which we arrive at the new world-culture cannot be purely mechanical. We can never have any vigorous world-culture by merely piling together certain isolated elements, selected from the present diversity of culture; that way, we shall only succeed in getting a patchwork of little vitality. A hodgepodge of collected ideas can never be a substitute for a direct and fresh perception of the Goal. The new world-culture will have to emerge from an integral vision of the Truth independent of existing traditions and not from the laborious process of selection and compilation of conserved values.


The new world-culture, which will emerge from integral vision, will, however, automatically bring about cultural synthesis. Since the vision that inspires the new world-culture will be comprehensive, it will not negate the values of diverse traditions, nor will it have merely patronizing tolerance for them. On the contrary, it shall express itself through active appreciation of the essentials of diverse religions and cultures. The vast vision of the Truth cannot be limited by any creed, dogma or sect; however, it helps men to transcend these limitations, not by blind and total denial of any value to the existing creeds, dogmas and sects, but by discovering, accentuating, unfolding and developing such facets of the Truth as might have been hidden in them.

Evolving a transcendent and synthetic culture, which will express the Infinite Truth, is one task before India. The other task, for which India is particularly qualified, is to help other nations in arriving at mutual understanding and harmony. This second task, again, requires creative leadership which will have an unclouded perception of the mission which India has to fulfill in relation to the destinies of the other nations of the world.

In her foreign policy, India must in no way be a party to color-prejudice and color-war. Black, yellow and white are differences of the skin; they are not differences within the soul itself. Through her past history, India has been a link between the East and the West, and the two have come closer to each other through her.

The third task before the creative leadership in India is to strive for political poise in spite of the difficult situation in which she is placed. India can never make her full contribution to the world unless she is free from political domination and the fear of foreign aggression or conquest. If she is to fulfill her mission in the sisterhood of nations, India must be free to shape her own national life and to determine her policy toward other nations. But insistence upon this fundamental need should not be allowed to disturb her political poise.

While leadership in India would be justified in striving for national freedom and self-determination, it must not allow itself to be vitiated by reactionary isolationism. In the same way, while discharging the clear duty of resisting foreign aggression, India should try to keep free from hate, malice or revenge.

Aggression must be met with resistance, and here it is   unpractical to insist upon non-violence. Pure non-violence or incorruptible love can come spontaneously only where duality has been completely transcended in the realization of the last and the only Truth. And non-violence of the brave is possible only for advanced souls who have, through rigorous discipline, eradicated from their minds all forms of greed and hate. But so far as the masses are concerned, it is undesirable to ask them to stick to the external formula of non-violence, when it is their clear duty to resist aggression in self-defense or in the defense of other weak brothers. In the case of the unevolved masses, universal insistence upon non-violence can only lead to their being cowardly, irresponsible and inert.

True love is no game of the faint-hearted and the weak; it is born of strength and understanding. The ideal of non-violence, in the face of aggression, is impracticable for the masses: and it will have a tendency to be readily used as a subterfuge for servile acceptance of ignoble conditions and contemptible desertion of a clear duty. In its enthusiasm for the highest ideal, wise leadership can in no way afford to lose all sense of the relative and the practical. Human evolution proceeds by gradual stages from selfish violence to unselfish violence, and then from non-violence of the brave to the pure and incorruptible non-violence of Truth as Infinite Love.

All narrowness limits love. In India, as well as in every other part of the world, humanity is breaking itself into narrow groups based upon the superficial and ultimately false differences of caste, creed, race, nationality, religion or culture: and since these groups have been long accustomed to separative distrust and fear, they have indifference, contempt or hostility towards each other. All this is due to ignorance, prejudice and selfishness: and it can only be mended by fostering the spirit of mutuality which breaks through artificial isolationism, and which derives its strength from the sense of the inviolable unity of life as a whole.

Creative leadership (which has so much scope in the soil of India) will have to recognize and emphasize the fact that all men are already united with each other not only by their co-partnership in theGreat Divine Plan for Earth, but also by virtue of their all being equally the expression of One Life. No line of action can be really helpful or fruitful unless it is in entire harmony with this deep Truth.

The future of humanity is in the hands of those who have this vision.

Lord Meher, American Edition, Bhau Kalchuri, Vol. 8, pp. 2783 – 2786.


Cyrus M. Khambata Daily Messages

Meanwhile, Keshav Nigam had written asking if he and all Baba’s lovers and devotees in the Hamirpur district should participate in a havan yagna  (sacred Hindu fire ceremony) organized by a yogi named Yogiraj Dharma Dhruwa Gaur for the propagation of Truth.

On hearing Keshav’s letter, Baba gave a poignant reply through Eruch on March 18th:(1959)

I know all about him (the yogi). He is dear to me. He loves me and has a corner in my heart. But what has havan yagna  or other yagnas to do with spirituality? How can such yagnas help to establish Meher Baba’s Avatarhood? If such yagnas had any potential to establish Avatarhoods, there would have been a crop of Avatars, fully established and enthroned – certified as Avatars by the seal   of yagnas!

The Ancient One has repeated his advent this time to put his seal on all yagnas, rites, rituals and ceremonies, thereby ending them. His very advent among mankind is the sacrifice  of all sacrifices; his very being in human form surpasses all the existing rites, rituals and ceremonies; his very presence on earth is the Seal, sealing everything that is of the external and at the same time unlocking the gate leading to the very core of one’s being.

My dear ones in the district need no tutoring for them to feel established in their love for me and faith in me. Such a yagna would be tantamount to tampering with the innocent hearts of my lovers. Yagnas, rites, rituals, ceremonies and even various yogic practices are all obsolete weapons in propagating my message of love. Except love, all things and means become obsolete when the Avatar of the Age lives as God-Man amidst his own creation.

Instead of performing sacrificial rites in the form of yagnas – thereby depriving some very hungry creatures of their right to eat and drink things which are burned unnecessarily in the sacrificial fire – your friend Yogiraj should have seriously thought of sacrificing himself in the far superior and sacred fire of love!

Lord Meher, American Edition), Bhau Kalchuri, Vol. 16, p. 5547.


Cyrus M. Khambata Daily Messages

In the Beyond state of God, sex does not exist. There, only One Indivisible Existence prevails. It is in the realm of illusory phenomenon called the Universe that sex asserts itself.

Babajan, the Master who, in less than an instant, made me experience my Ancient Infinite State, had the Muslim form of a woman. Upasni Maharaj, who brought me down to normal consciousness, had a Hindu male form. Babajan was a young and beautiful girl from a high and noble and rich family, when she renounced the world just before she was going to be married. When at Poona, with one kiss on my forehead, she made me know that I am the Ancient One. She was about one hundred years old, sitting underneath a tree like a true fakir.

Every one of you, man or woman, of any caste or creed, has an equal right to attain Divinity, and external renunciation is not at all necessary. Everyone, man or woman, while attending to all duties in the everyday walk of life, can attain to Divine Fatherhood and Universal Brotherhood through honest love for God.

I can say with divine authority that I experience eternally and consciously and continually being One with you all and One in you all. Any worship or obeisance done to any deity, animate or inanimate, to any saint, guru, yogi or advanced souls eventually comes to me. By offering pure, unadulterated love to anyone and anything you will be loving me.

And, let me assure you, on divine authority, that we are all One. Being rich or poor, literate or illiterate, of high caste or low caste, does not matter in loving God, our Supreme Beloved. I give you all my blessings for the understanding that loving God in any form, in any way, will make you eternally free.

Baba concluded by stating:

Reality pulls you toward Itself, and illusion pulls you toward itself. If you let go the pull of Reality, you get drowned in the ocean of illusion. If you lean toward both, you get crushed. So let go the pull of illusion through love and become One with Reality.

Lord Meher, American Edition, Bhau Kalchuri, Vol. 12, p. 4365 – 4366.


Cyrus M. Khambata Daily Messages

When Meher Baba had first arrived in Arangaon, during May, 1923, the
tomb of the Mohammedan saint Gilori Shah had been completed while the
saint was still alive. But after Baba left Meherabad on his journeys,
and by the time he returned in March, 1924, Gilori Shah had dropped
his body. According to the saint’s wishes, his funeral procession
ended at Meherabad. When the saint was buried, there was a dispute
among his followers as to which rites to perform – Hindu or Muslim.
But someone at the funeral settled the dispute by quoting what Gilori
Shah had once said,
“For the fakir, there is no sect or religion.”

Thus, the saint was buried without ceremony, as he had wished. Gilori
Shah himself had kept his coffin ready, on which he had inscribed:
“He who has died before his death is alive.”

Gulmai’s husband, Khansaheb, paid all the funeral expenses of Gilori
Shah. After a year passed, a wooden canopy was built over the saint’s
marble tomb.

Lord Meher, American Edition, Vol. 2, p. 606.

Gilori Shah’s Tomb


Cyrus M. Khambata Daily Messages

Date: Saturday 17th March,2018

Time: 5:30 P.M. to 7:30 P.M.

Venue: Bai B.S. Bengallee Girls’ High School, New Marine Lines, Near Churchgate Station.

 Programme: Avatar Meher Baba wrote and sang ghazals under the nom-de-plume of ‘Huma’ in the years He dedicated to the service of Sadguru
Upasani Maharaj –  a special musical program on this subject will be presented by Smt. Meherveena Rangnekar, Smt. Reema Satam
and Shri Meherswarup Ahir, followed by a kathak presentation titled, ‘MeherRhythm’ performed by Smt. Manisha Patrikar and her


Date: Sunday, 18th March, 2018

Time: 5:30 P.M. to 7:30 P.M.

Venue: Avatar Meher Baba Bombay Centre, 23/24 – A, Navyug Nivas, Third floor, opp. Minerva Cinema, Dr. D. Bhadkamkar Marg, Mumbai –
Programme: Film on Avatar Meher Baba’s life and work.

Entrance Free.

All are welcome.


Cyrus M. Khambata Daily Messages

Baba wished to give Chatti Baba a bath every morning at 6 A.M. Krishna would prepare kangi (cream of wheat) and an omelette for the mast’s breakfast, and keep it ready, so that he could be fed immediately after his bath. On one occasion (March 1941), Baba wanted the bath water to be very hot. That morning, Krishna was late but by only ten minutes. Angrily, Baba knocked loudly on his door and demanded that he hurry up. Baba went to the other men and complained, “Krishna is eating and sleeping like a pig!”

Sending for Gustadji, he gestured to him, “I am so upset, I cannot forgive Krishna for his mistake. You’d better forgive him.”

Gustadji replied with hand signs, “If you cannot forgive him, Baba, how can I?”

Addressing Krishna, Baba scolded, “Why are you always so careless? I am paying you ten rupees per month, besides feeding you and sending money to your mother. And, still, you don’t do your duty properly. If you accept wages, then you must work faithfully and be honest.”

Krishna snapped back, “Do you think I am staying with you for money?”

“Then why do you take payment from me? But be warned, to do your work without compensation, like the mandali, will be still more troublesome. It requires exactitude. Only he whose head is ever-bowed at my feet can work like that. You are a hopeless fellow! You are useless! It is better you go away!”

“If you think that I am here for wages, then I will leave.”

“Where will you go?”

“Anywhere … I will find work.”

“Had you any love for me, you wouldn’t talk like this,” Baba motioned, and he left the room.

Krishna felt terrible and decided to leave Baba. When he took one step toward the door, Chatti Baba began laughing loudly. Krishna asked the mast, “Why are you laughing?”

“Where are you going?”

Peeved, Krishna replied tersely, “I’m going somewhere! What difference does it make to you?”

The mast then declared, “Go anywhere in the world you like; wherever you go, he will be there. There is no place where he is not.”

Krishna opened the door. Baba was standing outside. He told Baba he was leaving him. Baba replied, “Fine, but do one thing first. Give Chatti Baba his breakfast. When he finishes, then you may go.” Krishna agreed. By the time the mast finished eating, Krishna’s temper had cooled. Baba said, “Now go.”

“I would like to stay,” said Krishna.

Echoing Chatti Baba’s words, Baba said, “Go anywhere, but I will always be with you. I am in you, and throughout the world. Even if you leave me, you will come again and be with me in your next birth. If you want to stay, stay; but stay for me, and not for the self!” And thus Baba forgave him.

Lord Meher, American Edition, Bhau Kalchuri vol. 7, pp. 2679 – 2680.


Cyrus M. Khambata Daily Messages

BACK IN DEHRA DUN, while conversing with the mandali one day (in March 1953), Baba explained to Kishan Singh: “To a freight train are attached many wagons. Some contain good material, some bad – iron, copper, oil, waste products, et cetera – in different wagons. But, whether it is good material or bad, when attached to the engine the carriages go where the engine goes. The engine does not carry wagons of only good things, leaving the bad behind. Similarly, I am like an engine, and those who remain attached to me reach their destination, whether they be virtuous or vicious.

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

Baba replied, “The meaning of remaining attached to me is to follow my wishes, to remember me and to forget your selves.”

Kumar said, “This is an impossible thing, Baba! This type of joining depends on your grace.”

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

“No,” Kumar said.

“Why not?”

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

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

Lord Meher, American Edition, Vol. 11, pp. 4088 – 4089.


Cyrus M. Khambata Daily Messages

(In March 1953) Keshav Nigam’s brother, Devendra, brought a batch of students from the Ayurvedic College in Hardwar. Devendra told Baba, “I want to see God!” and Baba extemporaneously composed these poetic lines in reply:

“Some seek money,

Some seek name.

Some seek power,

Some seek fame.

Some want children,

Few want God.

Life is a joke,

And all is a game.”

Baba proceeded to explain the use of the word “seek” in the poem, and spelled on the alphabet board:

The word “seek” is used. When one seeks with all one’s heart, one gets what one seeks. When you say you sought and did not find, it means you did not seek as you ought to have sought. If even God can be found by seeking, why should we not get the trifles we seek after if we seek wholeheartedly?

Now, how to seek God? Hafiz declares:

“Only if you carry your life on your sleeves
can you enter the path of divine love.”

So merely to say “I want to see God” or “I want to realize God” is similar to an ant saying “I want to become an elephant!” Mere words have nothing in them. The heart must thirst to seek God.

Lord Meher, American Edition, Bhau Kalchuri, Vol. 11, pp. 4096 4097.