Khodadad K. Irani's family owned a textile mill in Ahmedabad. He was the son of Gulmai's cousin and had heard about Meher Baba from Gulmai. Khodadad was permitted to stay in Manzil-e-Meem, and during the day, he was employed in a textile mill. Khodadad had suffered from chronic asthma since childhood so Baba nicknamed him Asthma. Despite the best medical treatment and dietary precautions, Khodadad could not rid himself of this ailment. But it was observed that since coming to the Manzil and being addressed by this new nickname, he was freed from any asthma attacks, and the disease eventually left him altogether. It seemed almost miraculous that his attacks did not recur in spite of taking cold baths each morning like the other residents.
On 4 October, Asthma purchased a new bicycle and brought it to the Manzil so that Baba would be the first to ride it. Baba agreed and rode it over the recently rolled back playground, thereafter instructing Asthma never to lend the bicycle to anyone else to use.
Later that evening, after dinner, the Master expounded on the function of the Sadguru, explaining more about yoga, sanskaras, and mukti (liberation):
No yogi can gain eternal freedom or emancipation, even though he might have reached the highest yogic state of samadhi through his practices, because sanskaras are still there and all ties have not yet been snapped.
Sanskaras mean the impressions in the mind left behind while doing any good or bad action. Even a thought creates sanskaras. Talking, listening, thinking, seeing, eating, sleeping, in fact, even subtle motions, produce many more sanskaras which have to be experienced with mechanical precision unless removed or nullified by a Master's grace.
Our present life, with all its experiences of pain and pleasure, virtue and vice, is the result of our past sanskaras. The very breath we breathe, the blinking of our eyelids, the finger we lift are all due to past impressions. It is the mere unfoldment of our past subtle impressions reflected in our present life. And our present life goes on creating more sanskaras. A good word or action has its beneficial result compressed in an impression (imagine it in the form of a circle) and a bad word or action likewise stores up a bad result in a similar subtle form. Thus good deeds of this life assure a happy future life, and bad actions in the present life result in a miserable future birth.
This bondage of actions is the tie that is deep-rooted and cannot be easily uprooted and gotten rid of.