Baba stated that yesterday (May 1963) he explained about different types of Qutubs (Perfect Masters). But he repeated:
Qutubs are of three types – Qalandar, Khwaja and Ghous. The Qutub himself is neither a Qalandar, nor a Khwaja, nor a Ghous, but he behaves like either a Qalandar, a Khwaja or a Ghous.
The Qalandar type of Qutub is usually naked, and never stays for long in any place. Totapuri, the Hindu Master of Ramakrishna of Calcutta, belonged to this type.
Usually a Khwaja type of Qutub does not move from his place. The Khwaja type stays in one place. Upasni Maharaj and Babajan belonged to this type.
The Ghous type can separate all the limbs of his body and reunite them at will. If any mortal tries to see him in that state, he loses his eyesight. Sai Baba was of the Ghous type. He used to keep a night watchman, who had strict instructions not to look at him after he went to sleep. One night, the watchman’s curiosity got the better of him and he peeped in and tried to gaze at Sai Baba sleeping. He lost his sight at once.
After I left Sakori, I used to stay in a small hut [jhopdi] in Poona very near to where Fergusson College is now located. During the day, people came to be with me and went away at dusk. I made my friend Arjun [Supekar] the night watchman. Arjun was a strong, tough fellow. I ordered him to sit outside the hut and not to enter it under any circumstances. One night while on duty, Arjun saw a huge, awesome figure of a ghost. Overcome with fright, he rushed into my hut. He thus disobeyed my order. I could not save him. Arjun began to lose weight from that day onward, wasting away until he finally passed away.
Although I am talking with you, simultaneously my work continues. It is as your breathing is to you – you talk, work, play, eat, sleep, et cetera, but you never stop breathing. It is the same with my work which continues without a break, no matter whatever else I may appear to be doing. However, when I have special work to do, I go into seclusion and wish not to be disturbed.
Lord Meher, American ed., Bhau Kalchuri, Vol. 18, p. 6178.