“You are not obliging him by giving him medicine”

Adi Jr is second from left

Baba’s brother Adi Jr. conducted a homeopathic dispensary in Meherabad periodically, from 1936 to 1944. Once a sick person came to him, but even when he was given medicine, he did not leave. Adi told him graciously, “I have given you your medicine; now you may go.”

The man demanded, “I want good medicine.”

“But this is good medicine,” Adi replied. “It will make you well.”

“Give me some medicine which will cure me instantly,” demanded the man. “You are Baba’s brother, and only you can give such medicine.”

Adi tried to persuade him to leave, but he would not budge. Getting fed up, Adi said, “Brother, kindly leave. Don’t bother me further.” But the man continued sitting there.

Soon Baba came along. Adi explained the situation to Baba, concluding, “This fellow is a real headache!”

Baba replied,

“If he is a headache to you, it is good. You should thank him. He is teaching you forbearance. Be grateful to him. You are not obliging him by giving him medicine. On the contrary, he is obliging you by giving you the chance of serving others.”, p2318
Jan, 1943; Meherabad


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Don’t judge love from outward behavior

Once during the summer of 1959, when Deshmukh’s entire family came for Baba’s darshan, his daughter Sanjeevani complained to Baba, “Father is in your contact for years, but why is it that his behavior is a constant source of embarrassment to us? Compared to him we are much more sensible.”

Baba said, “I will show you the fruit of my contact.” He ordered Sanjeevani, “Strip yourself in front of everyone here!”

Astounded, she asked, “Before all these people, Baba? How could I do that?”

Baba then asked Deshmukh to strip and he began taking off his clothes. Stopping him, Baba turned to Sanjeevani, “Now, see with your own eyes what is the result of my contact. Your father does everything for me; you don’t! Don’t judge his love from his outward behavior.”, p4530
April, 1959; Guruprasad

Holding up Divinity


Baba once remarked, “When I manifest, I will be seen at a thousand places at one and the same time!”

A visitor asked, “Baba, why don’t you reveal yourself now?”

Baba answered, “It is so easy to reveal myself. Concealing myself until you are ready to perceive me is difficult. It is like when one has to pass wind; how easy it is to let it go. It is holding it until the right time that is not only difficult and uncomfortable, but also can be painful. That is my state.”, p4531
April, 1959; Guruprasad

“To drive away thoughts means not to entertain or encourage other irrelevant thoughts”

[Baba asked His lovers to maintain ‘internal silence’ by keeping away all thoughts except of ‘the Divine Theme’. Here is a part of the Discourse.]

To drive away thoughts means not to entertain or encourage other irrelevant thoughts.

…If you do it conscientiously, there will be no failing because it is I who makes you do it, and it is I who takes upon myself the responsibility. You are not to concern yourself with the result; otherwise, if you were to do it yourself of your own accord, it would be a very laborious process. You have to keep this thought predominant in your mind: “I have to do it for Baba, and not for my individual advancement.”

Now, while you are thinking of the [Divine Theme] chart, its explanation, figure, color, et cetera, if, in spite of your efforts, other thoughts do intervene, what will you do? You have to try not to let them, not with fear but with love for Baba. If you have these thoughts, don’t despair that you have failed and are unable to observe internal silence. You can’t keep your mind free of thoughts, even for twelve seconds. That I know.

Just continue putting up a fight with all these thoughts — whether you win or the thoughts win, this is not the point at issue.

It is no concern of yours. You have just to put up a fight, sincerely and continuously. And my key will turn in such a way that you will really get various thoughts! It is because I want you to fight the battle and win.

You have simply to concentrate on the chart, the explanation, figure and colors which will automatically enable you to keep your mind away from other thoughts. Where is the question of a fight if you don’t get other thoughts? And, for my own reasons, I want you to keep on fighting mentally during these hours.

Don’t lose without a fight. Don’t take defeat lying down without fighting against the strongest of thoughts., p2342
May, 1943; Meherabad

The problem of emancipation consists in cultivating good sanskaras to annul bad sanskaras

Although in humans consciousness is fully developed, one finds in it a preponderance of bad elements; since at the subhuman stages of evolution, consciousness has been chiefly operating under limiting tendencies like lust, greed, and anger. The experiences and actions created and sustained by such egocentric tendencies have left their imprints on the developing mind, and the mind has stored these imprints in the same manner as film records the movement of actors. It is therefore easy to be bad and difficult to be good.

Animal life, from which human consciousness emerges, is mostly determined by animal lust, animal greed, and animal anger — though some animals do at times develop the good qualities of self-sacrifice, love, and patience. If all the accumulated animal sanskaras had been bad and none good, the appearance of good tendencies in human consciousness would have been impossible.

Though some animal sanskaras are good, most are bad; so, at the start, human consciousness finds itself subject to a propelling force that is mostly bad. Right from the beginning of human evolution, the problem of emancipation consists in cultivating and developing good sanskaras so that they may overlap and annul the accumulated bad sanskaras.

The cultivation of good sanskaras is achieved by fostering experiences and actions opposite to those that predominate in animal life. The opposite of lust is love, the opposite of greed is generosity, and the opposite of anger is tolerance or patience. By trying to dwell in love, generosity, and tolerance, man can erase the tendencies of lust, greed, and anger.

-Discourses, 7th Ed, p61

“When I give an order, …I give you scope to exert your very most to please me”

On 16 August 1960 when a discussion arose over whether something Baba had stated was an order or not, Baba clarified:

want you to do this means I would like you to do it if you can. That is, it is a request.

wish you to do this means I want you to obey whether you can or you cannot. That is, it is an order. In such cases there is a chance of the wish being thwarted by disobedience, by not obeying.

will you to do something means that you are definitely, automatically to do it, and you are able to do it because I make you do it — because it is my will.

Baba also once explained:

When I give an order, it is not like an order given by a commander in the field of battle. Rather, when I give an order, it implies my pleasure. It should not be equated with the order given by a general. In my case, it is an expression of my pleasure. Thus, I give you scope to exert your very most to please me., p4715
Aug, 1960; Meherazad

“You can draw me in my Real Form through love”


After spending a short while in his room, Baba was brought to the hall where the Hamirpur group had gathered, including several people from Kanpur, Jalaun, Barda and Jhansi. Baba began:

I also belong to Hamirpur. I have connection with Hamirpur from ages past. This is the reason that I have gone to Hamirpur twice, and so many lovers come from there. Nothing happens without a purpose. Now, physically, it is not possible for me to visit Hamirpur again. So you should all endeavor to increase my love. Remember me more and more day by day so that others may also begin to love me. You can draw me to you with your love. You cannot draw me there in this body, but you can draw me in my Real Form.

I have said so many times before, and repeat it again, that he who takes my name when breathing his last will come to me. A lover of mine, Curshed Talati, has recently died in London. He had heart trouble. Despite it, in his last moments, he cried out my name. When his mother in Bombay came to know of his passing away, she accepted it calmly and peacefully. She did not weep. She was happy that with Baba’s blessing, her son died with my name on his lips and was with me.

Even a child has some sort of understanding of death, but still one forgets to remember me in his last moments. It is great good fortune to take my name while dying. But if you really love as I should be loved, you will become immortal!, p4271
Feb, 1958; 1958 Sahavas, Meherabad


“Let nothing shake your faith in me and all your bindings will be shaken off.”
( (Revised 2014), p4237)

Act without caring for results


One must sincerely try to do his duties, but the results must always be left with God. Worrying about the results is no good and of no use.

If a person wishes to do anything for others, he must do it sincerely. And having done it, he should not worry about the results, for results are not in human hands. It is for humans to do, for God to ordain.

To remain aloof from results is not difficult, but men do not try. Because it is human nature to think of the results of one’s actions, however, it does not mean one should worry! Man must think, but he must not worry.

Try to attribute all your acts to God and let results be His., p1599
Apr, 1934; Nandi Hills, near Bangalore

“As soon as we make others happy, then God knows about it immediately”

“Christ said the very same thing. Why do we need another prescription? Because humanity would never listen to Him. He said the same thing: ‘I am the Reality. All follow Me. Wake up from the dream!’ None listen. The same thing is repeating again. That’s why I tell you, love Me more and more and make others love Me.

Through your own example, make others happy. God will listen to that. As soon as we make others happy, then God knows about it immediately, and is pleased. No amount of prayer and meditation, or artis you can say will please God . . . He is deaf to that. But when you help others, or serve others at the cost of your own happiness, immediately God knows and hears—your actions, your activities, and is pleased.”

-The Awakener Magazine, Vol 4 No. 2, p22

Photo: Baba in New York, 1956

“The root of all our difficulties, individual and social, is self-interest”

[A reporter from the Associated Press came to interview Baba]

“Will your Holiness kindly give me a message that I may broadcast to the world?”

Baba then repeated some of his remarks given a few months before to the Westerners:

When suffering leads to real, eternal happiness, we should not attach importance to this suffering. It is to eliminate suffering that suffering has to be. People suffer because they are not satisfied. They want more and more. Ignorance gives rise to greed and vanity. If you want nothing, would you then suffer? But you do want. If you did not want anything, you would not suffer even in the jaws of a lion.

The widespread dissatisfaction in modern life is due to the gulf between theory and practice, between the ideal and its realization on earth. The spiritual and material aspects of life are widely separated instead of being closely united. There is no fundamental opposition between spirit and matter or, if you like, between life and form. The apparent opposition is due to wrong thinking — to ignorance.

The best and also the easiest way of overcoming the ego and attaining Divine Consciousness is to develop love and render selfless service to all humanity in whatever circumstances we may be placed. All ethics and religious practices lead to this. The more we live for others, the less we live for ourselves and the more lower desires are eliminated. This in turn reacts upon the ego, suppressing it and transforming it proportionately.

The root of all our difficulties, individual and social, is self-interest. Eliminate self-interest and you will solve all your problems — individual and social.

The world will soon realize that neither cults, creeds, dogmas, religious ceremonies, lectures and sermons on the one hand, nor on the other hand ardent seeking for material or physical pleasures, can ever bring about real happiness. Only selfless love and universal brotherhood can bring happiness., p1976
January, 1939; Jabalpur