Meher Baba, born Merwan Sheriar Irani

Baba, born Merwan Sheriar Irani

Indian Mystic and Spiritual Master

Author Quotes

You are infinite. You are really everywhere. But you think that you are the body, and therefore consider yourself limited. If you think you are the body which is sitting, you do not know your true nature.

Love is nothing if it is not spontaneous. It cannot be a conclusion of reasoning. It is not a fruit of the spirit of bargain. If you want to be certain about the object of love before giving your love, it is only a form of calculating selfishness.

In the world of physical events, there is the law of conservation of energy according to which no energy is ever lost and in the world of values, there is the law that once Karma comes into existence, it does not mysteriously flitter away, without leading to its natural result, but persists until it bears its own fruit or is undone through counter-Karma. Good actions lead to good results; and bad actions lead to bad results.

Start learning to love God by loving those whom you cannot love. The more you remember others with kindness and generosity, the more you forget yourself, and when you completely forget yourself, you find God.

If a person has done an evil turn to some one, he must
receive the penalty for it and welcome the evil rebounding upon himself; and if he has done a good turn to some one, he must also receive the reward for it and enjoy the good rebounding upon himself. What he does for another, he has also done for himself, although it may take time for him to realise that this is exactly so. The law of Karma might be said to be an expression of justice or a reflection of the unity of life, in the world of duality.

Selfless service is accomplished when there is not the slightest thought of reward or result, and when there is complete disregard of one's own comfort or convenience or the possibility of being misunderstood.

Solitude is one of the essential conditions of at-taining success in meditation.

The reaching out towards spiritual freedom is throughout accompanied by a sense of effort, which persists until all false perceptions are overcome.

Sincere penance does not consist in perpetuating grief for the wrongs, but in resolving to avoid in future those deeds which call forth remorse.

The masses who try to attain the Truth by following rites and rituals are, as it were, in the goods train which is detained indefinitely at various stations. Those who sincerely and devotedly meditate on God or dedicate their lives to the service of humanity are, as it were, in the ordinary train which stops at every station according to the time-table. But those who seek the company of the Truth-realized Master and carry out his orders in full surrenderance and faith are, as it were, in a special train which will take them to the goal in the shortest possible time, without halts at intermediate stations.

God's nature as the ocean of love cannot be grasped by the mind. God has to be known through love and not through the intellectual search after miracles. That is the reason why, for those who are closest and dearest to me, I do not perform miracles. I would rather have no following than use miracles for convincing others of my Divinity.

The proper understanding and use of the law of Karma enables man to become a master of his own destiny, through intelligent and wise action. Each person has become what he is, through his own accumulated actions; and it is through his own actions that he can mould himself according to the pattern of his heart or finally emancipate him-self from the reign of Karmic determination, which governs him through life and death.

The individual souls are like the drops in the ocean. Just as each drop in the ocean is fundamentally identical with the ocean, the soul which is individualised due to bhas or illusion is still the Oversoul, and does not really become separate from the Oversoul.

GOD is infinite. He is beyond the opposites of good and bad, right and wrong, virtue and vice, birth and death, pleasures and suffering. Such dual aspects do not belong to God.

In God-realization, the soul drops its separate consciousness and transcends duality in the abiding knowledge of its identity with the Infinite Reality.

Aggression must be met with resistance, 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 people in general are concerned, it is undesirable to ask them to observe the external formula of non-violence when it is their clear duty to resist aggression in self-defence or in the defence of weaker brothers. General insistence upon non-violence can only lead to people becoming cowardly, irresponsible, and inert, putting the responsibility upon others.

Those who cleanse their hearts of the embittering poison of selfishness, hate and greed shall find God as their own true Self. When you find and realize God, the problem of selfishness and its numerous expressions melts away like mist before the sun. In God and as God, all life reveals itself as being really one and indivisible, and all separateness created by identification with human or sub-human forms is seen to be illusory.

Knowledge of the intellect alone is on the same footing as mere information; and, being superficial, it moves on the surface of life. It gives the shadow and not the substance of reality. The hidden depths of the ocean of life can be gauged only by the plumber of the heart.

The pleasure and the pain, experienced in the life on earth, the success or failure, which attend it, the attainments and obstacles, with which it is strewed, the friends and foes, which make their appearance in it, are all deter-mined by the Karma of past lives. Karmic deter-mination is popularly designated as fate. Fate however is not some foreign and oppressive principle. Fate is man's own creation pursuing him from past lives: and just as it has been shaped by past Karma, it can also be modified, remoulded and even undone, through Karma in the present life.

Meditation involves bringing the subconscious contents of the mind to the forefront of consciousness.

Say, "I do not want any-thing," and be happy. The continuous realization of the futility of wants will eventually lead you to Knowledge. This Self-knowledge will give you the freedom from wants to the road to abiding happiness.

It is your right to be happy and yet you create your own un-happiness by wanting things. Wanting is the source of per-petual restlessness. If you do not get the thing you wanted, you are disappointed. And if you get, you want more and more of it and become unhappy.

So long for one thing; be restless for one thing; long and wait for one thing that will kill the million other longings. Long for union with the Beloved.

Before Karma is created, the individual has a sort of freedom to choose what it shall be; but after it has been accomplished, it becomes a factor, which cannot be ignored and which has either to be expended through the results, which it invites, or counter-acted by fresh and appropriate Karma.

In life after death, the experiences of pain and pleasure become much more intense than what they were in the earthly life. And These subjective states of intensified suffering and joy are respectively called hell and heaven. Hell and heaven are states, of the mind; they should not be looked upon as being places; and, though, from the subjective point of view, they mean a great deal for the individualised soul, they are both illusions within the greater illusion of the phenomenal world.

Author Picture
First Name
Last Name
Baba, born Merwan Sheriar Irani
Birth Date
Death Date

Indian Mystic and Spiritual Master