Cyrus M. Khambata Daily Messages

The inception of the Ahmednagar Center in Khushru Quarters occurred in 1959. With the growing number of devotees in Ahmednagar, the need was felt for a larger accommodation, as the old building could only seat about fifty people. Sarosh headed the renovation committee, and two rooms at Khushru Quarters were joined to form a single large hall. Sunday, October 21st, 1962, was fixed as the opening day and, despite not feeling well, Baba accepted Sarosh’s invitation to attend the function and declare the Center open. He arrived in Khushru Quarters at 9:00 A.M. with several of the men mandali. About five hundred people attended.

When he arrived, Baba walked up the three steps to the Center’s front veranda, cut the seven-colored ribbon and opened the doors. He entered the hall, which had been beautifully decorated, and took his seat on the dais. Sarosh garlanded him first, followed by his son Merwan’s fiancée, a Swiss young lady named Anita. Baba assured her not to worry and to remain happy.

The Ahmednagar bhajan party, including Lata Limaye, sang a few songs. Lata had not been selected as a candidate for a singing competition to be held in Delhi that year, but Baba assured her not to worry about it. “A day will dawn when you yourself will be one of the selectors,” he remarked to her.

Eruch then read Baba’s message for the occasion:

I declare the Avatar Meher Baba Ahmednagar Center open for all those whose hearts are open to receive my love blessing. All of you present today will always be able to receive my full blessings if you love God wholeheartedly – so wholeheartedly as to completely forget the affairs of the world.

But remember, the slightest hypocrisy on the Spiritual Path debars one from further progress. To love God wholeheartedly is to see God in everyone and in everything. Therefore, you should love God in such a way that everywhere you look you see nothing but God!

For Sarosh, the renovation of the Ahmednagar Center, which has been done so beautifully, has been a true labor of love. My love and blessings to him and all those who have worked to make this Center possible.

After a song, Baba gave this discourse about love:

Love for God is a gift from God to man, and therefore it is impossible for man on his own to love God as he should be loved. Unless man becomes the recipient of this gift, it is not possible for him to love God. However, the grace of the Perfect Master can enable man to love God as He should be loved, and when one begins to love God, the world and its affairs no longer exist.

Love is the cementing force that keeps the world going and gives meaning to our life. Without love, everything of the world is nothing but trash!

Lata Limaye sang a ghazal Adi Sr. gave her, and as she did, Baba gently nodded his head and beat out the rhythm with his hand. Explaining its meaning he stated: “The ghazal conveys that one should not feel satisfied basking in the rays of the Sun but should become the Sun itself. It is not easy to become the Sun! It requires daring, and only one in a billion can achieve the impossible through total effacement of his self and surrender to the Perfect Master. The obligation of love is total surrender to the Perfect Master.”

Navle was near the dais, and Baba asked him if his family were present. On Navle’s replying affirmatively, Baba commented, “Everything is illusion and there is no substance in it.” He then informed Navle about the East-West Gathering and joked, “You will not be admitted unless you have the token of my love!”

Sarosh spoke a few words, thanking Baba for attending the opening ceremony. Dhakephalkar stood and spoke in his usual lively Marathi, rambling about the cause and purpose of creation and declaring Baba to be God in human form, who comes time and time again to redeem humanity by making it aware of its True Self.

Dhake’s verbosity was checked by Baba, who remarked to the audience: “Whatever he has said is not easy even for me to follow! Although the mind can grasp it to some extent, the irony is that when the mind is gone – annihilated – then only can one experience what words mean! It is not only that one then knows It, one becomes It!”

Baba further stated: “I am not what you see. I am the Infinite Ocean of Love which is infinitely vast. It is the play of your mind which makes you see me as I appear, and it will be the play of the same mind that, when I leave this place, will make you forget that Baba was here. Even so, your love has pleased me ever so much, and I give you all my blessings.”

Baba joined his hands and offered his namaskars to the gathering. Several military and civil officers were there with their families, and Adi brought a few to the dais to meet Baba. One was the District Superintendent of Police in Ahmednagar, D. S. Soman. Adi informed Baba that he had given a copy ofGod Speaks to the man. Baba remarked, “If you read through the entire book carefully, you will come to know what true spirituality is.”

Baba then touched the sweets meant for distribution as prasad. His arti was sung by the Ahmednagar singers and Baba stated, “Before I leave, I have asked Lata to sing a ghazal. When she is finished, none should come forward to bow down to me as I leave the hall.”

Lata Limaye sang the song which Baba explained: “It says that one should drink deep of the wine of divine love, and get intoxicated to such an extent that one forgets everything and is aware of nothing but God. To realize God, that sort of intoxication is required!” Baba embraced Lata Limaye and the program came to an end with acclamations of “Avatar Meher Baba Ki Jai!” He left for Meherazad at about 10:15 A.M.

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 18, pp. 5938 – 5941.


Cyrus M. Khambata Daily Messages

Knowledge (Dnyan) is a thing that even after endless evolutionary forms, it is very difficult to attain. But it could even be grasped in a fraction of a second; such is Knowledge.

Imagination is so strong, and its scope is so infinite, that you can imagine anything. You can imagine a rat with a million heads. One can imagine oneself to be a king. The universe is the outcome of imagination. But in the end, there is a check. Imagination cannot reach eternity. There is no question of time in eternity. That thing which has no beginning and no end, how can it be limited by time?

What was in the beginning? But when there is no beginning, how can there be a beginning at all? Any amount of imagination cannot think about infinity. This Knowledge comes within a second, though even after an infinite number of forms, it cannot be grasped. When it comes, it comes in a second.

What is Knowledge? Vedanta, which cannot reach it, explains it. We can compare God to a boundless, shoreless ocean. We are all drops in the ocean. We can imagine drops and ocean, but we cannot imagine Dnyan. What is it that we cannot imagine? It is a Thing where there is no beginning and no end. This is Dnyan. The only thing that we cannot imagine is what is beyond beginning and what is beyond end. No one is able to grasp this. Even the rishis and munis are baffled.

Hafiz says:

“The falcon of Knowledge can never be caught
in the net of imagination.
So fold this net,
for therein you catch nothing but emptiness.”

Only Sadgurus can give this Knowledge in a split second. Taking into consideration what Hafiz has said, we come to the conclusion that, however deeply we may think about what is beginningless beginning, we are unable to grasp it, explain it.

In the beginning there was God, and before God there was God; and before God there was God! What is in the end? God. And after that? God.

Through the medium of intellect this cannot be explained, because there the imagination is baffled, and mind and intellect cannot do anything. Mind is strong in imagination, and through the imagination of the mind, the whole world is created and conducted. But where the imagination of the mind gets obstructed, there is Dnyan! And for imagination to go, mind must go, but consciousness must be retained. So where is Dnyan? Where the power of imagination ends, there is Dnyan. It can be called”swayambhu” – automatic. It comes from God of its own accord. The Knowledge of God means Infinite Power, Bliss, Beauty and Everything. Then, instantaneously, everything is absolutely clear in the twinkling of an eye.

What is your own swayambhu dnyan (automatic knowledge)? It is that you know that you are a human being. This knowledge is not intellectual. You know you are a man. Yet, you do not think about this, you do not doubt this. A woman knows that she is a woman. It is self-knowledge of womanhood. Such knowledge can be termed as swayambhu.

In the same way, there is Divine Swayambhu. This Knowledge is real Knowledge. He who has this Knowledge not only sees himself in everything and everywhere, but lives the very life of God. This Knowledge cannot be gained, even after practicing sadhana for millions of years and lives, without the help of a Sadguru. Without contact with a Sadguru, Union is not possible; but such contact, too, is possible in very rare cases. But again, this is Union and not Dnyan.

God alone is real. Everything else is in God. We are one with Him, but due to ignorance, we experience separation. But this separation, in turn, is necessary to realize our Oneness with Him. Now, because we are already one with this Swayambhu Knowledge, it cannot be given by God. Once this Knowledge of God, which is called Swayambhu individualized, is gained, one can impart that Knowledge to anyone. Dnyan is already there in everyone, but who is to give it? For that reason, a Sadguru is necessary. But a Sadguru will not give it to just anyone. He cannot give it to one who has not annihilated himself completely. He gives it to one who has surrendered himself one hundred percent, or to one who has a very, very close or deep connection with him. Sadgurus can give this Knowledge in a second. But one who wants this Knowledge must have the necessary preparedness. Only then, the Sadguru gives help. He does not give this Knowledge to those who are unprepared; for, in their case, it would be like throwing pearls before swine. That has been the law.

In short, that which you cannot imagine is Dnyan, which even the rishis and munis cannot imagine. When one fails to grasp the Divine Swayambhu Knowledge, how can one grasp the One who has that Knowledge? But when you come in contact with a Dnyani who starts explaining it, it means that you are on the way towards Dnyan. Knowledge cannot be imagined; then what of the Dnyani (possessor of the Knowledge)? When Vidnyanavestha(Divine Knowledge) cannot be imagined by the rishis, then what can they imagine about the state of a Dnyani?

Walis (saints) can give the shadow of that Knowledge, either by touch, gaze or by placing their hand on the head of anyone they like. Why do they place their hand on the head? Because it is the seat of Knowledge. So if walis, through their tawajjuh (spiritual power or force), place their hands on the heads of any persons, they receive the shadow (of the Knowledge). Even in that case, bodily consciousness is lost. But this is not Dnyan. In theDnyaneshwari, it is written that this Dnyan cannot be gotten except through the intervention of a Sadguru.

Then this is all about Dnyan. As for myself, I think love for God is the best avenue to Real Knowledge, for God alone is worth loving.

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 11, pp. 3916 – 3918.


Cyrus M. Khambata Daily Messages

On October 19th, Adi sent this telegram to Cohen:

Your letter October 8th giving work report on visit to England and Holland made Baba very happy. Baba says he was, he is, and he will be with you while you are doing his work wholeheartedly. Baba sends his love to you.  – Adi

Earlier in October, Allan Cohen had sent to Eruch and Adi an article that appeared in the newspaper The Christian Science Monitor, entitled “Drug Problems Seen As Crisis In Values.”

TO LIVE IN HARMONY with one’s fellow man, men must share common values, and to establish long lasting values man strives to understand the difference between good and evil, vice and virtue. During Avataric advents, there are various “evils” or “vices” that denote that particular time, and that overtake many men and women and drive them to ruin. It is written that during Jesus’ advent, the Jewish Pharisees and their preoccupation with animal sacrifices in the temples and money collections were considered as evil. Jesus called the temple, “a den of thieves,” and drove the Pharisees out with a whip, scorning them that they were not “priests,” but “money changers!” Thus, it became common among Christians to say, “Money is the root of all evil!”

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

During Meher Baba’s advent, wine is not considered an “evil to man,” though he acknowledged in California in 1956 that there was a serious “liquor problem” in America with public drunkenness. But the illicit use of drugs, such as LSD, hashish, marijuana, narcotics, barbiturates and methamphetamines is considered an evil – harmful to mind, body and spirit. However, in Islamic countries, such as Turkey, Iran, Afghanistan, India and others, smoking hashish and opium is a widespread common indulgence, and it is not written that these substances were forbidden by Prophet Muhammad.

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

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

But, returning to the same house the next day, Muhammad beheld another face of things – there was gore and blood all over the floor! A hand cut off, an arm, foot, and other limbs dismembered, which he was told was the effect of the brawls and fighting caused by the wine, which turned them mad and inflamed them into a fury, thus destroying one another even at a marriage feast. Whereupon Muhammad changed his mind, and turned his formal blessing into a curse and forbade wine ever after to all his disciples.

As it was in that time, several of the most respectable of the pagan Arab tribes, like certain of the Jewish tribes and early Christians, abstained totally from wine, from an ill-feeling of its injurious effects upon their moral character, and in their climate, upon their health. “Wine is forbidden which intoxicates the brain and affects the steadiness of the body,” thus said the Islamic scholar Al-Jalalan.

Forced by the circumstances of the time and the ferocious nature of the Arab tribes, Muhammad said: “Whoever drinks wine, let him suffer correction by scourging as often as he drinks thereof. Eighty lashes for a free man, forty lashes for a slave.”

Thus, over the centuries, wine and all liquors have been forbidden in the Islamic religion.

During our modern scientific age, Meher Baba, however, did not forbid the consumption of wine and liquors. In fact, his father, Sheriar, owned a number of toddy shops in Poona, and he himself, as Merwan Seth, worked in one toddy shop from 1917 to 1920. He even considered opening his own toddy shop in Poona with his friend, Behramji, and they would be business partners together, but he did not.

Not until the mid-1960s, when it was about to become a plague, did Meher Baba publicly denounce the use of LSD, opium, heroin, hashish and marijuana without medical supervision. Earlier he had warned against the illicit use of opium during the 1958 Sahavas in Meherabad.

The point is that there are different evils or plagues in different ages that befall mankind and, therefore, the Avatar must warn of their dangers and potential harm and provide certain instructions or guidelines, according to the time and the types of physical and mental illnesses occurring, for the overall benefit of mankind in general. In this sense, Baba considered the use of illicit drugs in America and Europe an ill-fated epidemic.

In this age, Meher Baba’s often repeated his warning to avoid self-delusion or spiritual perversion, to never claim to be “Baba,” a saint or guru, to stay away from those who do claim to be a saint or guru, and that “God forgives all sins but hypocrisy.” One day it may be said for this modern age, “Hypocrisy is the root of all evil!”

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 20, pp. 6669 – 6671.


Cyrus M. Khambata Daily Messages

… The vice-principal of Kolhapur University, a Mr. Dixit, invited Baba to participate in the opening of a new Montessori school, but because of his seclusion, Baba did not go. Instead, on Sunday, October 18th, (1942) he sent Adi Sr. to deliver this message:

The form of service that a Montessori school takes has a practical value, if one’s service is rendered selflessly. It is an important task, as it deals with the infant’s nature in the prime of its development. The children’s carefree hearts and restless pranks reflect qualities which are divine, and they are blissful in their innocence. The task 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 understanding and sweet love are the only things by which the teachers can repay for having received the usefulness of human service at its purest.

My blessings to all those who are genuinely responsible for having this school opened, as much as to the children who will attend it.

Lord Meher 1st. ed., Bhau Kalchuri, Vol. 8, p. 2820.


Cyrus M. Khambata Daily Messages

(In Oct. 1943) From Ahmednagar, Baba had brought with him a lowly sweeper’s son named Amir Amin Syed. His sister was working for the women and she had asked Baba to keep her brother. Baba kept this poor fifteen-year-old boy in royal style, and Krishna was assigned the duty of serving him. Baba appeared to be very fond of Amir and pampered him. According to Krishna: “At 5 P.M., if Amir would declare it was five in the morning, Baba would say he was correct.”Every Saturday and Sunday, Krishna had to escort the boy six miles away to the movies. Krishna purchased the ticket for Amir, but he himself was not allowed to go inside the theater. He had to sit outside like a servant, waiting for the boy to come out. One day, as they were returning after the movie, a truck passed by and raised a cloud of dust, which settled on Amir’s fine clothing and got into his eyes.

The boy became indignant. “The dust is flying in my face,” he shouted. “Why are you taking me on this filthy road?”

Krishna said, “This is the only way to the cinema. There is no other route.”

Amir was not consoled. He shouted abuses at Krishna until Krishna could bear no more. “You bloody little bastard,” he cursed. “If I weren’t with Baba, I would cut you up into tiny, little pieces and throw you away into the garbage pit!

“Is it my mistake that a truck passed by and raised a cloud of dust? Could I have prevented it?”

Amir went straight back to the mandali’s bungalow and ran to Baba and began to cry in front of him. Amir complained bitterly about Krishna. Baba immediately sent for Krishna and asked, “Why did you take the boy via such a bad road?”

Krishna retorted, “He was shouting at me, cursing me on the road. Am I to build his little highness a special highway?” For the first time, Baba slapped Krishna. Enfolding Amir in his arms, he directed him to go to his room.

When Amir left, Baba motioned to Krishna, “What are you thinking?”

“Baba, I am wondering what you are doing. I was not at fault. I did not commit any mistake, and still you struck me?”

“You hate him because you are a Brahmin and he is a sweeper. To banish this hate from your heart, I have purposely given you this work of serving him.

“You should be thankful to Amir for helping to eradicate this prejudice from inside you. You hate him, and you also envy him. He does not hate or envy you. This shows that Amir is a true amir (nobleman) while you are the pauper.”

“Then why is he so demanding?” asked Krishna.

“Were he not so fastidious, how could your hate have manifested? To bring this hate to the surface, I have given you this work. Amir does his work well. If the poison were not taken out, you would die. He is benefitting you, but you have no idea of it.”

Baba caressed Krishna, reassuring him, “Don’t think about it any further. It was for my work. He is a Muslim and you are a Hindu. There is some work I must do between you two.

“By thrashing you, I did some important work. Now forget about it.”

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 8, pp. 2905 – 2907.


Cyrus M. Khambata Daily Messages

Often sung, the Song of the New Life was as follows – the first couplet was dictated by Baba himself:

Listen to the silent words of Meher Baba;
The life-story of all lovers of God
is based on the practice of these words.
If you are serious about living this New Life,
Then wholeheartedly renounce this ephemeral existence.

We have taken to this life,
in which we rely only on God;
In this, our will (to do or die)
is strengthened by the oath taken;
We are merrily singing the song of hopelessness;
We are inviting all calamities and difficulties.

We neither wail over lost hopes,
nor complain about broken promises;
We neither covet honor, nor shun disgrace;
Backbiting we know not, nor do we fear anyone;
This is now the color of our New Life.

No confusion in the mind now, nor any ties left;
Pride, anger, lust and greed we know not.
We have no religion, nor care for physical and mental fads.
The Shaikh and the Brahmin (typifying all castes and creeds)
are now sailing in the same boat.

There is no small or great now for us all;
The questions of disciple, Master
or Godhood no longer arise.
Brotherliness or fellow-feeling is the link that exists,
And this contributes to our present enjoyment of suffering.

This world or the next, hell or heaven,
we no longer bother about;
Shaktis and siddhis, occultism and miracles
we no longer think of.
All these false impressions (thoughts) for us
have been purged from the mind.
What has value and importance for us now
is to live in the active present.

Dear ones, take seriously the words of Baba when he says:

“Although now I am on the same level with you all,
Yet all orders from me, good, bad, extraordinary,
You should all carry out immediately,
leaving the result to God.”

Even if the heavens fall,
Do not let go the Hand of Truth.
Let despair and disappointment ravage
and destroy the garden (of your life);
Beautify it once again by the seedlings
of contentment and self-sufficiency.

Even if your heart is cut to bits,
let there be a smile on your lips.
Here I divulge to you a point worth noting:
Hidden in your penniless hands is Treasure untold;
Your beggarly life will be the envy of kings!

God exists indeed, and true are the Prophets.
Every cycle has an Avatar, and every moment has a wali.
For us, however, it is only hopelessness and helplessness.
How else should I tell you what our New Life is?

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 10, pp. 3469 – 3470.


Cyrus M. Khambata Daily Messages

During one train journey, (In Oct. 1947)  Meherjee, in Bombay, offered to pay for first class tickets for Baba’s journey. “Can you afford it?” Baba asked. Usually Baba would travel third class, but this time he agreed. Two first class tickets were purchased and two tickets for Baidul and Gustadji in the small “servant-class” compartment, a third class compartment that adjoined first class for the British sahebs’ and memsahebs’ servants.

At one juncture a young British couple entered the first class compartment and sat down opposite Baba and Eruch. From the time they entered, the woman kept gazing at Baba, who had wrapped his head in a scarf. After a long time Baba nudged Eruch and gestured, “Tell her if she has something to say to speak it.”

Eruch smiled at her and said, “Do you want to ask anything? Do you wish to say something?”

“May I?” she said.

Eruch looked at Baba, who gestured, “Yes, go ahead.”

Without knowing who she was talking to she began, “I do not know why I am saying this to you, but I want to ask you something.”

“Yes, speak up,” Baba encouraged her.

“My husband is a government officer and whenever he goes on tour, I accompany him. But there is just one distressful thing: while we are on tour going to distant places, wherever I go snakes seem to follow me, and I am terrified of snakes. I just want to ask you, is there anything that will stop this?”

Baba gestured and spoke through Eruch, “Yes, I can tell you something for this.”

“What should I do?” the woman asked.

“What you should do is this: when you get to your town, go to the bazaar and buy a locket. Take a little eggshell and burn it to ashes. Then place a pinch of the ashes in the locket and wear it all the time. That will keep away the snakes.”

The woman gratefully accepted this solution, and her husband also nodded indulgently. Eruch now realized that Baba had only consented to travel first class, not for the sake of comfort, but to contact these young foreigners, in whose “share” it was to meet him.

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 9, p. 3199 – 3200.


Cyrus M. Khambata Daily Messages

During 1926, the scarcity of water was a great problem in Meherabad due to the increasing number of people staying there. In October, Rustom asked for and received Baba’s permission to dig another well near the railway line. He brought in experts and water diviners to do the work. But though they dug deeper than usual, no water was found.

One day, a farmer from a nearby village came to Meherabad, looking very dejected as he approached the Master. When Baba asked the reason, the villager said, “I am a very poor man. I own a small piece of land but cannot farm it due to lack of water. I borrowed money to drill a well but no water was found, and now I am in desperate straits.”

“What do you want?” Baba asked.

“You are someone great. I have come to beg water of you. If I find water my problem will be solved. I have full faith you will grant me this boon.”

“How deep did you go?”

“Forty feet.”

“Don’t stop digging. Go five feet more. God is great; He will help you.”

The villager left satisfied with Baba’s advice. Baba then remarked to the mandali in a strange tone, “Today I committed a very serious mistake. I don’t know how I did it! I asked that man to go five feet more and if he doesn’t find water, what will happen? He will lose his faith in me and God. And I am God, but here you are digging, and no water is found in my well! How will he then get water? I made a very serious mistake today.” The mandali were taken aback by Baba’s self accusation.

After a week, the same man along with other villagers showed up with all the paraphernalia for performing Baba’s arti and puja. The man looked very elated. When Baba asked why he was so happy, he replied, “Water has been found in my well by your grace!” He performed arti and garlanded Baba. Afterward, Baba distributed prasad to all the villagers and they left singing his praises.

After their departure Baba remarked to the mandali, “Believe me, I am telling you the truth; I did not do anything! It was that man’s faith that brought water.”

This remark was too much for Rustom to bear. “What about us?” he asked. “We are digging a well but don’t find water.”

Baba answered, “I am God, and I asked you to dig a well for me. To have faith there must be someone in whom I can put my faith, but I am all alone. There is no one besides me. I know faith works, but there has to be someone in whom to put faith – and I have no one. That is why you don’t find water.”

Rustom said, “But we have faith in you. So why don’t we find water?”

“I don’t know about that. But this much I know: that villager found water because of his faith. I did not do anything for him.” Baba repeated the same thing over and over again, and Rustom became irritated.

“It is useless for us to be with you,” he argued. “Obviously you think we have no faith in you. We are with you day and night but we don’t have faith; only that villager who showed up one day has enough faith to strike water.”

Baba silently laughed and then explained, “You don’t understand. That man came for water, and his faith was connected with water. Had he not found water, he would have told people, ‘Meher Baba asked me to dig five feet more and I did, but I did not find water. It was a sheer waste of money, energy and time to go to him. He deceived me.’

“But here you are. Your faith is not connected with anything. Whether you find water or not, whether your desires are fulfilled or not, your faith remains the same. So your faith is connected with me and not with anything else. Therefore, I can trust you. I cannot trust that man who came only for water. How truly fortunate you are that I can trust you; but if you want to be like him, you will find water. Decide whether you want water or you want me.”

The mandali felt reconciled with his explanation. Baba concluded, “Even if I started dancing naked before you, your faith in me would remain unshaken as you have accepted me as God. The villager’s faith was based on an idol of hope, and God fulfilled his hope as He felt pity for him. God feels pity for you also – so He makes mincemeat out of you! I have kept you here with me not to satisfy your idol of hopes but to break that idol into pieces!”

Lord Meher, Bhau Kalchuri, Vol. 3, pp. 858 – 859. 


Cyrus M. Khambata Daily Messages

Dear Baba-lovers,

October 16, 2017 marks the Sixty-Eighth anniversary of Beloved Baba embarking upon The New Life in 1949.

To celebrate the occasion, we will be screening a Baba film at the Bombay Centre on Sunday, October 15, 2017 at 5:45 P.M., with Eruch and Mani sharing their experiences as Baba’s companions in the New Life.

Please take your seats well before 5:30 so as not to cause any disturbance to others.

Admission is free for all.

Kindly circulate amongst your contacts.

In Beloved Baba’s love,








Cyrus M. Khambata Daily Messages

(In Oct. 1954) A few days after his mast trip, Baba, with Eruch, Baidul, Kumar and Bhau, returned on several occasions to Islampur and Kolhapur to work with two particular masts. Baba would leave Satara in the morning and return the same evening. He worked with a mast in Islampur named Dhondi Bua, a tall figure, who was quite robust and healthy, although completely naked. The mast would grumble, “I cannot bear happiness!”

Once, when they went to contact him at 1 or 2 A.M., Dhondi Bua was seated in a temple. He had urinated and defecated near the front of the idol there. During mast contacts, one of the mandali was to distract the mast in conversation so that Baba could do whatever work he wanted to with them, usually by outwardly massaging their bodies or pressing their feet.

So Eruch asked Dhondi Bua, “What is this place where you are now?”

“Oh, this is a big temple of the Lord,” the mast replied. “It is a sanctified place.”

“Then how is it someone has excreted and urinated here?” Eruch pleaded.

Dhondi Bua reflected, “After all, what is a temple?”

Eruch answered, “A temple is a sacred place where God is installed. So naturally, people come to worship Him there.”

“No, no!” the mast explained in a clear tone. “God is everywhere! And because God is everywhere and all-pervading, man cannot lay his hand on Him. So what they do is to prepare some imaginary image of that God which they cannot handle, and they install it in a place called a temple.”

The mast concluded, “So, a temple is not a place for worshiping the Lord, it is a prison for the Lord! People imprison Him there!”

Dhondi Bua was quite robust and naked. He was staying in a room built of earth and his features were uniquely luminous. The mast had his strange habits. He would collect discarded beedies and smoke them by lighting them at municipal lamp posts. If anyone offered him a fresh beedie or cigarette, he would not take it, grumbling, “I cannot bear comfort!”

Baba was overjoyed at his contact with Dhondi Bua and would visit the mast often during this period. Baba would frequently mention him and wanted him kept at Satara, but the mast could not be persuaded to come.

Lord Meher, 1st. ed., Bhau Kalchuri, Vol. 13, pp. 4567 – 4568.