Tum Ek Gorakh Dhanda Ho

… As a matter of fact, Avatars, Sadgurus and Masters never reveal their way of working. If they do so, it entails more work for them. The Sufis say, “One who has found the Truth, hides it eternally.” And it is absolutely so. This means that one who is God-realized never reveals the Truth in ordinary words.
– Meher Baba (September 1940)

कभी यहाँ तुम्हें ढूँढा, कभी वहाँ पहुँचा
तुम्हारी दीद की खातिर कहाँ कहाँ पहुँचा
ग़रीब मिट गये, पा-माल हो गये लेकिन
किसी तलक ना तेरा आज तक निशाँ पहुँचा

हो भी नहीं और हर जाँ हो
तुम इक गोरखधंदा हो

(2)
हर ज़र्रे में किस शान से तू जलवानुमा है
हैराँ है मगर अक़ल, के कैसा है तू क्या है
तुम इक गोरखधंदा हो

तुझे दैर-ओ-हरम मे मैंने ढूँढा तू नहीं मिलता
मगर तशरीफ़ फर्मा तुझको अपने दिल में देखा है
तुम इक गोरखधंदा हो

ढूँढे नहीं मिले हो न ढूँढे से कहीं तुम
और फिर ये तमाशा है जहाँ हम हैं वहीं तुम
तुम इक गोरखधंदा हो

जब ब-जुज़ तेरे कोई दूसरा मौजूद नहीं,
फिर समझ में नहीं आता तेरा परदा करना
तुम इक गोरखधंदा हो

हरम-ओ-दैर में है जलवा-ए-पुरफन तेरा
दो घरों का है चराग़ कुर्ख़ रौशन तेरा
तुम इक गोरखधंदा हो

(3)
जो उलफत में तुम्हारी खो गया है
उसी खोए हुए को कुछ मिला है
न बुतखाने न काबे में मिला है
मगर टूटे हुए दिल में मिला है

अदम बन कर कहीं तू छुप गया है
कहीं तू हस्त बन कर आ गया है
नहीं है तू तो फिर इनकार कैसा
नफी भी तेरे होने का पता है

मैं जिस को कह रहा हूँ अपनी हस्ती
अगर वो तू नहीं तो और क्या है
नहीं आया ख़यालों में अगर तू
तो फिर मैं कैसे समझा तू खुदा है
तुम इक गोरखधंदा हो

(4)
हैरान हूँ इस बात पे, तुम कौन हो , क्या हो
हाथ आओ तो बुत, हाथ ना आओ तो खुदा हो
तुम इक गोरखधंदा हो

अक़्ल में जो घिर गया, ला-इंतिहा क्यूँकर हुआ
जो समझ में आ गया फिर वो खुदा क्यूँकर हुआ
तुम इक गोरखधंदा हो

फलसफ़ी को बहस के अंदर खुदा मिलता नहीं
डोर को सुलझा रहा है और सिरा मिलता नहीं
तुम इक गोरखधंदा हो

पता यूँ तो बता देते हो सब को ला-मकाँ अपना
त’अज्जुब है मगर रहते हो तुम टूटे हुए दिल में
तुम इक गोरखधंदा हो

जब के तुझ बिन नहीं कोई मौजूद
फिर ये हंगामा ऐ खुदा क्या है
तुम इक गोरखधंदा हो

(5)
छुपते नहीं हो सामने आते नहीं हो तुम
जलवा दिखा के जलवा दिखाते नहीं हो तुम
दैर-ओ-हरम के झगड़े मिटाते नहीं हो तुम
जो असल बात है वो बताते नहीं हो तुम
हैराँ हूँ मैरे दिल में समाये हो किस तरह
हाँलाके दो जहाँ में समाते नहीं तो तुम

ये माबद-ओ-हरम, ये कलीसा-ओ-दैर क्यूँ
हरजाई हो जभी तो बताते नहीं तो तुम
तुम इक गोरखधंदा हो

(6)
दिल पे हैरत ने अजब रंग जमा रखा है
एक उलझी हुई तस्वीर बना रखा है
कुछ समझ में नहीं आता के ये चक्कर क्या है
खेल क्या तुम ने अजल से रचा रखा है

रूह को जिस्म के पिंजरे का बना कर क़ैदी
उस पे फिर मौत का पहरा भी बिठा रखा है
दे के तदबीर के पंछी को उड़ाने तूने
ताम-ए-तक़दीर में हर सम्त बिछा रखा है

कर के आराइश-ए-कौनैन की बरसों तुमने
ख़त्म करने का भी मंसूबा बना रखा है
ला-मकानी का बहरहाल है दावा भी तुम्हें
नहन-ओ-अक़रब का भी पैगाम सुना रखा है

ये बुराई, वो भलाई, ये जहन्नुम, वो बहिश्त
इस उलट फेर में फरमाओ तो क्या रखा है
जुर्म आदम ने किया और सज़ा बेटों को
अदल-ओ-इंसाफ़ का मे’यार भी क्या रखा है

दे के इंसान को दुनिया में खलाफत अपनी
इक तमाशा सा ज़माने में बना रखा है
अपनी पहचान की खातिर है बनाया सब को
सब की नज़रों से मगर खुद को छुपा रखा है
तुम इक गोरखधंदा हो

(7)
नित नये नक़्श बनाते हो मिटा देते हो
जाने किस ज़ुर्म-ए-तमन्ना की सज़ा देते हो
कभी कंकड़ को बना देते हो हीरे की कनी
कभी हीरों को भी मिट्टी में मिला देते हो

ज़िंदगी कितने ही मुर्दों को अता की जिसने
वो मसीहा भी सलीबों पे सज़ा देते हो
ख़्वाहिश-ए-दीद जो कर बैठे सर-ए-तूर कोई
तूर ही बर्क-ए-तजल्ली से जला देते हो

नार-ए-नमरूद में डलवाते हो खुद अपना ख़लील
खुद ही फिर नार को गुलज़ार बना देते हो
चाह-ए-किनआँ में फैंको कभी माह-ए-कन’आन
नूर याक़ूब की आँखों का बुझा देते हो

बेचो युसुफ को कभी मिस्र के बाज़ारों में
आख़िर-ए-कार शह-ए-मिस्र बना देते हो
जज़्ब-ओ-मस्ती की जो मंज़िल पे पहुँचता है कोई
बैठ कर दिल में अनलहक़ की सज़ा देते हो

खुद ही लगवाते हो फिर कुफ्र के फ़तवे उस पर
खुद ही मंसूर को सूली पे चढ़ा देते हो
अपनी हस्ती भी वो इक रोज़ गँवा बैठता है
अपने दर्शन की लगन जिस को लगा देते हो

कोई रांझा जो कभी खोज में निकले तुनकर
तुम उसे जंग के बेले में रुला देते हो
जुस्तुजू ले के तुम्हारी जो चले क़ैस कोई
उसको मजनू किसी लैला का बना देते हो

जोत सस्सी के अगर मन में तुम्हारी जागे
तुम उसे तपते हुए थल में जला देते हो
सोहनी गर तुमको महिवाल तसव्वुर कर ले
उसको बिखरी हुई लहरों में बहा देते हो
खुद जो चाहो तो सर-ए-अर्श बुलाकर महबूब
एक ही रात में मेराज करा देते हो
तुम इक गोरखधंदा हो

आप ही अपना परदा हो
आप ही अपना परदा हो
तुम इक गोरखधंदा हो

(8)
जो कहता हूँ माना तुम्हें लगता है बुरा सा
फिर भी है मुझे तुम से बहरहाल गिला सा
चुप चाप रहे देखते तुम अर्श-ए-बरीं पर
तपते हुए करबल में मोहम्मद का नवासा

किस तरह पिलाता था लहू अपना वफ़ा को
खुद तीन दिनों से वो अगरचे था प्यासा
दुश्मन तो बहर तौर थे दुश्मन मगर अफ़सोस
तुम ने भी फराहम ना किया पानी ज़रा सा

हर ज़ुल्म की तौफ़ीक़ है ज़ालिम की वरासत
मज़लूम के हिस्से में तसल्ली ना दिलासा
कल ताज सजा देखा था जिस शख़्स के सर पर
है आज उसी शख़्स के हाथों में ही कासा

ये क्या है अगर पूछूँ तो कहते हो जवाबन
इस राज़ से हो सकता नहीं कोई शनासा
तुम इक गोरखधंदा हो

हैरत की इक दुनिया हो
हैरत की इक दुनिया हो
तुम इक गोरखधंदा हो

हर एक जाँ पे हो लेकिन पता नहीं मालूम
तुम्हारा नाम सुना है निशाँ नहीं मालूम
तुम इक गोरखधंदा हो

(9)
दिल से अरमाँ जो निकल जाए तो जुगनूँ हो जाए
और आँखों में सिमट आए तो आँसू हो जाए
जाप याहू का जो बेहू करे हू में खो कर
उस को सुल्तानियाँ मिल जाएँ वो बा हू हो जाए
बाल बीका न किसी का हो छुरी के नीचे
हल्क-ए-असग़र में कभी तीर तराज़ू हो जाए
तुम इक गोरखधंदा हो

किस कदर बे-नियाज़ हो तुम भी
दास्तान-ए-दराज़ हो तुम भी
तुम इक गोरखधंदा हो

(10)
आह-ए-तहकीक में हर गाम पे उलझन देखूँ
वही हालत-ओ-ख़यालात में अनबन देखूँ
बन के रह जाता हूँ तस्वीर परेशानी की
गौर से जब भी कभी दुनिया का दर्पन देखूँ

एक ही खाक पे फ़ितरत के तज़ादात इतने
इतने हिस्सों में बटा एक ही आँगन देखूँ
कहीं ज़हमत की सुलगती हुई पतझड़ का समाँ
कहीं रहमत के बरसते हुए सावन देखूँ

कहीं फ़ुनकारते दरया कहीं खामोश पहाड़
कहीं जंगल कहीं सेहरा कहीं गुलशन देखूँ
खूँ रुलाता है ये तक़्सीम का अंदाज़ मुझे
कोई धनवान यहाँ पर कोई निर्धन देखूँ

दिन के हाथों में फक़त एक सुलगता सूरज
रात की माँग सितारों से मुज़य्यन देखूँ
कहीं मुरझाए हुए फूल हैं सच्चाई के
और कहीं झूठ के काँटों पे भी जोबन देखूँ
शम्स की खाल कहीं खिंचती नजर आती है
कहीं सरमद की उतरती हुई गर्दन देखूँ

रात क्या शै है सवेरा क्या है
ये उजाला ये अंधेरा क्या है
मैं भी नाइब हूँ तुम्हारा आख़िर
क्यों यह कहते हो के तेरा क्या है
तुम इक गोरखधंदा हो

देखने वाला तुझे क्या देखता
तूने हर हर रंग से पर्दा किया
तुम इक गोरखधंदा हो

(11)
मस्जिद मंदर
मस्जिद मंदिर ये मैखाने
कोई ये माने कोई वो माने
मस्जिद मंदिर ये मैखाने
कोई ये माने कोई वो माने
सब तेरे हैं जाना आशाने
कोई ये माने कोई वो माने

इक होने का तेरे काइल है
इनकार पे कोई माइल है
असलीयत लेकिन तू जाने
कोई ये माने कोई वो माने

इक खल्क में शामिल करता है
इक सबसे अकेला रहता है
हैं दोनो तेरे मस्ताने
कोई ये माने कोई वो माने

सब हैं जब आशिक़ तुम्हारे नाम के
क्यों ये झगड़े हैं रहीम-ओ-राम के
तुम इक गोरखधंदा हो

दैर में तू हरम में तू
दैर में तू हरम में तू
अर्श पे तू जमीं पे तू
जिसकी पहुँच जहाँ तलक़
उसके लिए वहीं पे तू
तुम इक गोरखधंदा हो

हर इक रंग में यकता हो
तुम इक गोरखधंदा हो

(12)
मरकज़-ए-जुस्तजू आलम-ए-रंग-ओ-बू
दम-ब-दम जलवागर तू ही तू चार सू
हू के माहौल में कुछ नहीं इल्लाहू
तुम बहुत दिलरूबा तुम बहुत खूबरू
अर्श की अज़मतें फर्श की आबरू
तुम हो कौनैन का हासिल-ए-आरज़ू

आँख ने कर लिया आँसूओं से वज़ू
अब तो कर दो अता दीद का एक सुबू
आओ पर्दे से तुम आँख के रूबरू
चंद लम्हें मिलन दो घड़ी गुफ्तगू
‘नाज़’ जपता फिरे जा-ब-जा कू-ब-कू
वाहदा-हू वाहदा-हू
ला-शरीक-आला-हू
अल्लाह हू अल्लाह हू
अल्लाह हू अल्लाह हू

अल्लाह हू अल्लाह हू अल्लाह हू
अल्लाह हू अल्लाह हू अल्लाह हू …

Tum Ek Gorakh Dhanda Ho
https://youtu.be/LN6kt-YxszA

Tum Ek Gorakh Dhanda Ho with Lyrics
https://youtu.be/D1kKeA1OJK0
https://youtu.be/wK-pYh2lvck

Tum Ek Gorakh Dhanda Ho (Live)
https://youtu.be/-SeyyWpqJA0
https://youtu.be/vGxDjJvz23c
https://youtu.be/mXY5-TK2sJ0

11 August 1928,

… On 11 August, Baba began giving discourses to the boys again, which he had stopped since January. Explaining about the transitoriness of life, he stated:

Sin and virtue, good and bad, heaven and hell are all bindings because they are transitory [and illusory states]. But such truths cannot be mentioned to the outside world because most of mankind lacks the preparedness and understanding to digest such knowledge. If some things are revealed, instead of being enlightened, people may fumble more in the darkness of their ignorance. Instead of making a good impression, if such things are not properly explained, the outside world would have a very distorted, bad impression about the things I tell you.

https://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=956

April 1955,

… Baba then stated:

Now how to explain about my promises? Baba is helpless in explaining! Why? Whatever Baba does or explains is beyond [human] understanding — and it is not one’s fault not to understand me. For how can you understand the Perfect One?

Some such things had happened at the times of Jesus and Muhammad. Jesus was crucified and Muhammad was stoned and had to flee [Mecca]! Such actions on the part of Perfect Ones are not understood by the people.

I give promises and break them. This has been going on continually. Some mandali members think if I stop giving promises, I will be honored much. If some intimate ones feel like this, what would those lovers think who get my sahavas [intimate company] only occasionally. Yet sometimes I myself think, why should I act like this? But that is all!

https://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=3694

August 1926,

… Zoroaster’s birthday was celebrated on 15 August 1926. Baba sometimes explained about the past Avatars to the mandali. On the 16th, he revealed about Prophet Muhammad:

Infidels knocked out the teeth of Prophet Muhammad and he did not let out even a single sigh! As Masters, our ways are quite opposite to the ways of the world. We outwardly harass those who love us, and we do nothing to those who despise us. We nourish our enemies and kill our friends! Muhammad was one of us and his teeth were broken by stones. Look at what happened to Jesus — he was crucified. We crush the eyeballs of our lovers underneath our heels and ignore our foes. We mercilessly tyrannize our lovers and even murder them. But no one has the right or the daring to ask us why we do it.

[When one is in contact with a Sadguru], yoga is meaningless and totally useless. What is the use of fasting for even 100 years to attain God? What is the use of dying a physical death for God? Just remember my one instruction: Remain bowed — submit to my wish. You have to become like the dust beneath my feet.

Do not desire occult powers; they are obstacles on the Path. Take a spider, for instance. It is all right as long as it remains still, but the moment it starts weaving a web, it gets so entrapped it cannot free itself. The more it tries, the more entangled it becomes in its own web.

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3 December 1956,

… On the morning after the accident, 3 December 1956, although in tremendous pain, Baba said:

The Hungarians suffered much in their recent struggle [against the Russians]. Many were lying wounded and helpless on the roads, away from their loved ones and from care or relief from pain. At least I am lying on a bed, with the care of good doctors and the love of all my lovers present and absent.

A few days before, Baba had remarked:

Nobody suffers in vain, for true freedom is spiritual freedom, and suffering is a ladder towards it. Man unknowingly suffers for God, and God knowingly suffers for man.

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… I suffer mentally and physically. My mental suffering is more intense. I suffer spiritually because I see and feel myself bound in you by your ignorance, and so I suffer. Blessed is he who holds on firmly to my daaman! In no previous Avataric period have I disclosed these secrets, because the time was not right for it then. At present, science has advanced by leaps and bounds, the anti-God element is also at its maximum, and so why should not spirituality also be at its maximum?
– Meher Baba (December 1962)

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… My greatness does not lie in performing miracles. My greatness lies in suffering for the universe, because I love all.
– Meher Baba (September 1954)

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19 September 1954,

… A few more ghazal records were played. Baba interpreted the meanings:

O you who have arrived at the Goal and know the secret of God, see that you reveal the secret only to the select few.

Baba commented, “When Mansur said ‘I am God,’ the Muslims were infuriated and hanged him.”

O Mansur, even if you are hanged for having said you are one with Beloved God, do not reveal the secret.

O Shams-e-Tabriz, because you raised the dead and the Muslims skinned you alive, do not reveal the secret.

O lovers of God, do not let what is in your hearts come to your lips.

Remember, one who really loves God, God annihilates him. God mixes him with the dust.

Baba remarked, “And this was true of the apostles of Christ and the past Saviors.”

O Lover, beware, God tests you by being cruel, by giving you false hopes, even by cutting you to pieces.

Baba commented, “Hafiz says, The Master ties you fully dressed, hands and feet, unto a plank, throws you in mid-ocean, and says, ‘If you love me, let not one drop of water touch your clothes.’ Why does he do this? The answer is that which Peter the chief apostle was told: ‘You will deny me.’ Why? Jesus said it and had it done. Why? Jesus, in that way, took the whole burden of the world and made Peter share it.

“To love means to lose your whole self with all its paraphernalia. It means torture, pangs, longing, and if despite all this, one is firm in his love, he becomes one with the Beloved. What was the height of suffering to Peter? That he denied his beloved Master! This denial was to enable him to share the sufferings of Jesus.

The lover says that:

Now the effect of your love has so infinitely widened my vision that wherever I go, I see nothing but you.
I know, Beloved, I shall not be able to bear your glory.
Yet I am ready to die; show me your face.

One qawaali had these lines:

If you want to make me mad for you, do so;
but do not make me a laughing-stock.
O you people of the world, who think me mad
and throw stones at me,
if you were fortunate enough to have this love,
you also would be mad like me.
O you who talk of loving God,
you have to bow to Him as though at every step,
every particle of dust were a threshold to the Beloved.

A Persian record of Hafiz’s poetry was played, and Baba translated its meaning:

Do not procrastinate. Start to love from this very moment.
Do not forget the Beloved even for one instant.

Baba explained about Hafiz’s Master, Attar. He had long tresses of black hair, and Hafiz would comb his hair. The songs revealed what Hafiz said of him:

Do not let your hair flow freely,
As my heart receives an arrow from every hair.

Hafiz also said of Attar:

O Beloved Master! These tears that I shed
Are tears of blood so precious
That you should consider them as pearls
and wear them as earrings.

Also by Hafiz:

God says, O lover of mine, if you want to enter my lane,
First let your head roll under my feet and be kicked by me as a ball.
The lover replies: I have been killed by your love,
And yet, you cruel Beloved, you do not even glance at me.

After the music, Baba concluded, “So today, we have tried to love God, we talked of love and heard songs of love. I am the most busy in the world. I have to look after the details of these meetings and work on all planes. Yet, I am the most inactive one also.

“Today we resolve that we must love God at any cost. The most practical way to do it, I will tell you at the meeting.”

Baba watched them eat lunch and then walked down the hill to inspect the meeting preparations at lower Meherabad. He left for Meherazad at about 2:00 P.M.

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April 1933,

… On the morning of Thursday, 20 April 1933, Baba took the group to the Chashma Shahi Gardens (which he had visited in 1930), and in the afternoon to Harvan Village in two buses and a car.

Dressed in disguise so as not to be recognized by the villagers, Baba showed them where he stayed in seclusion and fasted in 1929. Baba had stated that Jesus did not die on the cross but came to India, where he spent many years wandering from place to place doing his Universal work until he dropped his body in Kashmir. Pointing to a hill, Baba revealed, “There is the place where two of Christ’s apostles, Bartholomew and Thaddeus, buried his body; they had accompanied him from Palestine.”

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25 November 1927,

… After the discourse, Baba commented about Hafiz:

Hafiz, who is widely known throughout the literary world as a great poet, was also a Qutub, a Perfect Master of his age. There are hundreds of thousands of people in Persia and India who rely upon his work for divine guidance. There are numerous instances in history when momentous decisions were arrived at after consulting the Divan-e-Hafiz [the collection of Hafiz’s poems]. The practice of referring to it for advice is still very common to this day. Even the answering of the question of Hafiz’s burial was decided after consulting the advice of his own compositions.

Yet there are very few who understand the spiritual secrets which are revealed in his poetry. In fact, Khwaja [the Master] Hafiz has clearly narrated, one by one, all the stages of spirituality in his Divan. Every complete ghazal refers to a certain spiritual state and stage for one who can understand it.

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7 August 1927,

… Concluding, in reference to his own book, which no one had been allowed to read, Baba remarked:

The big book I have written will be the future Bible, Koran, Avesta, and Veda, as it will be universally accepted by all castes and creeds. I have stopped writing anything after finishing this great work and hence it has force.

Three weeks later, Baba told Dastur:

Never before have spiritual secrets been revealed in such a way as I have written them. Hindu scriptures, no doubt, touch on some of these points here and there and explain them to a certain extent, which is not found in other scriptures. But I have revealed spirituality in direct and clear terms, explaining it all in plain language. In the future, this work will be the Universal Scripture for the world.

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28 September 1940,

… During Baba’s seclusion, he had instructed the women to send the puppy Warrior to him for a certain period, and Baba himself fed the pup in the mast ashram. After this, Warrior was not well, and Elizabeth, who was looking after him, took him to the veterinarian for medicine and treatment. But Warrior did not recover, and at 10:00 A.M. on Saturday, 28 September 1940, died on Meherabad Hill.

Baba came to see the women, and led them to a spot near Nonny’s grave, where he stated Warrior should be buried. When the pit was dug, Baba helped with the burial.

Elizabeth was feeling sad, and in the evening Baba sent her a message: “Be happy. Warrior has come to me.” But no one knew how special Warrior really was until Baba explained it to them the next day:

Elizabeth, listen carefully, and you will be proud of Warrior’s share in my work. What I am telling you is the truth, and I am not saying it just to please you. As a matter of fact, Avatars, Sadgurus and Masters never reveal their way of working. If they do so, it entails more work for them. The Sufis say, “One who has found the Truth, hides it eternally.” And it is absolutely so. This means that one who is God-realized never reveals the Truth in ordinary words.

God’s work is hidden work, the same as the Perfect Masters’ secret work. But today I will give you an inkling of how their work is done from the case of Warrior. First, you all must understand that just as there are seven planes of consciousness — seven spiritual states — so also are there seven states of understanding. It is always seven. The number seven is the divine number. The seven understandings are:

Instinct
Intellect
Inspiration
Intuition
Insight
Illumination
Realization

Instinct governs the animal world; intellect, humans; inspiration for those humans whose feelings are developed — like poets and artists. Intuition is for those advanced souls who have conscious visions and understanding true to the point. What you understand by intuition is always true. What you understand by intellect is sometimes true and sometimes not.

Souls on the fourth and fifth planes have insight; their understanding is direct, without thinking with the mind. Illumination means seeing God as He is. The understanding is divine. Realization is understanding oneself as God.

During the process of evolution of forms and consciousness, there are seven turns until the human form develops. Now, every turn has a direct connection with God. We will not now mention the other six turnings; for instance, in the vegetable kingdom, tulsi [the holy basil plant] is on the turning. In the animal kingdom, a dog is on the turning, as it has intuition and also partial insight, without being able to use it consciously.

Saints of the fifth and sixth planes have insight, and they use it. But the dog cannot use it. The dog only sees things that ordinary human beings cannot. The dog’s company purifies thoughts and atmosphere. That is why Zoroastrians have the custom of bringing a dog to see the corpse when someone is dead before disposal of the body; the dog purifies the sanskaras.

Dogs play an important part when used consciously by the Master. In my seclusion of about ten days, I wanted a dog for some work of my own — I won’t tell you what! I could not use Chum, nor any of the other pets. The dog I wanted had to be fresh, new, innocent and young. So, before seclusion, it all came about that Khorshed happened to mention an Alsatian puppy, and eventually we got Warrior. I said, “He is my dog.” I did not say so about Jingo and Bingo or the other pets. Warrior, you all understood, was Baba’s dog! Warrior was not actually a dog, but was temporarily brought down from the spirit world to do this work. I needed a dog for that kind of work. I won’t go too deeply into the matter.

So Warrior came, and I kept on telling Elizabeth that he was to be near me. But I also knew that it would be difficult, as things would crop up that would create obstacles. So for the first few days, Warrior suffered from worms, germs, et cetera. Eventually, I had him for the time I wanted him. I knew he would die, just as I know that before July 1, 1941, Chum too will die. So after I worked with him — I fed him with my own hands and gave him water to drink — when my work was over, I sent him back.

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… The only sin which God does not forgive is hypocrisy. The hypocrite deceives himself and others too. These days the hypocritical saints have increased in such numbers that, though I am the Ocean of Compassion, it has become nauseating even to me!

. . . It is no sin if one does not believe in God, but to be a hypocrite is a sin! If you have no faith, it does not matter. By coming to me you do not lower or raise my status. It is immaterial if you do not come to me. But when you come, if you continue being hypocritical, it displeases me. I will not be displeased if you speak against me or do not come to me. But I cannot tolerate hypocrisy because a hypocrite not only harms himself, but also disturbs the faith of others.
– Meher Baba (24 May 1960)

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27 January 1953,

… Their first stop was the bungalow of the district judge, Krishna Rao Naidu, where Baba gave this message on honesty:

I have lately been laying stress on honesty. If we love God honestly, we become one with Him. Never before have dishonesty and hypocrisy prevailed in the world as today. If the least hypocrisy creeps into our thoughts, words or deeds, God, Who is the innermost Self in us all, keeps Himself hidden.

Hypocrisy is a million-headed cobra. There are today so many so-called saints who tell people to be honest and not hypocritical, and yet they are, in themselves, deep in dishonesty. I say with divine authority that I am in you all, and if you honestly love God, you will find Him everywhere.

And remember, if you cannot love God and lead pure lives, at least do not make a show as if you are loving God, because the worst scoundrels are better than hypocritical saints!

Before leaving the judge’s home, Baba casually asked if the Collector’s name was on the list of house visits. When he was told that it was not, he remarked, “That’s all right. The Collector loves me; what matters is loving me and not a house visit.”

Baba then stated he wished to go back to Subba Rao’s to rest. When they reached the garden, to their surprise the Collector and his family were waiting to have Baba’s darshan. The high-ranking official lovingly garlanded Baba, and Baba embraced him. Baba immediately directed his group back into the buses and continued the house visits.

When they returned, he reminded the group to keep awake the whole night. The mandali and Andhra lovers were able to fulfill his instructions by telling each other stories. Gustadji was a great help to everyone by narrating lively tales and incidents of his life. Pendu would interpret his hand signs and gestures.

The next morning, after bathing, the group assembled in Baba’s room at six o’clock. He was to touch the feet of 56 persons with his forehead, as he had done in Rajahmundry; these persons again represented the 56 God-realized men and women on earth.

Because Ramjoo had a high fever, he was not present, which extremely displeased Baba, who scolded him, “You have been with me for so many years, and today you have disobeyed me. I cannot forgive you.” Baba did not include him in the ceremony of the 56. After the Repentance Prayer was read, Baba asked the group, “How do you know I am the Avatar?”

Each expressed his personal view, but Baba explained to them, “You cannot know me as the Avatar on the basis of the Avatarhood of Ram, Krishna and others. You cannot know the Avatar by means of the intellect, either. But I tell you all that I am the Avatar, and that is sufficient basis for you.

“How lucky you are to be meeting me. Such an opportunity even the gods do not have!”

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