… There is no question but that those who drink habitually do so in order to experience release. They want something that will lift them out of their crystallization of thought and action, and free them, if, only for the moment, for original expression. That the fact of this method of obtaining release may not be the best one does not concern them – they know no other as yet. If they could be made to realise that the liberation that they seek could be more easily and more completely attained by the control of thought and desire they would certainly practise that control instead of drinking. I will teach many how to free themselves from drink.
– Meher Baba
… I believe in self-control, not in coercion. Coercion is based on oppression, and results in fear and hatred. Self-control requires courage and may be induced by love. We will do many things for those whom we love which we would not ordinarily do — which we would not ordinarily have the strength of mind and power to do. How many habits have we been able to break through love which we would never have the strength to break without love? And when the love is universal love, all habits which are detrimental, either to the individual or to the social order, will be dissolved in its light.
– Meher Baba
… “See the irony of it! In spite of the prevailing prohibition enforced by the government of Maharashtra, many people still drink alcohol. But although there is no prohibition against drinking the Wine of divine love — it is available to all in whatever quantity one desires — yet rarely does one thirst to drink that wine! What a tamasha [farce]!”
– Meher Baba [16 June 1963, Lord Meher, p. 5032]
रात है माहताब है साकी
सारा मौसम शराब है साकी
बाज़ लम्हात ऐसे होते हैं
जिनमें पीना सवाब है साकी
बोतल खुली है रक़्स में जाम-ए-शराब है
वो तो ख़ालिक़ है बंदा परवर है
सारी दुनिया का रब्ब-ए-अकबर है
मेरा सरमाया-ए-हयात न पूछ
इक साकी है इक सागर है
बोतल खुली है रक़्स में जाम-ए-शराब है
चश्म-ए-साकी से तलब करके गुलाबी डोरे
दिल के ज़ख्मों को कहीं बैठ के सी लेता हूँ
सागर-ए-मय तो बड़ी चीज़ है एक नेमत है
अश्क़ भी आंख में भर आयें तो पी लेता हूँ
बोतल खुली है रक़्स में जाम-ए-शराब है
ऐ मैकशों तुम्हारी दुआ कामयाब है
ऐसे हसीन वक़्त में पीना सवाब है
साकी है चांदनी है चमन है शबाब है
तस्कीन के सामान तो मिल जाते हैं
कुछ साहिब-ए-ईमान तो मिल जाते हैं
साकी ये दुआ है तेरा इक़बाल बुलंद
मैकदे में इंसान तो मिल जाते हैं
मेरे साक़ी साक़ी साक़ी
होठों से लगाता हूँ तो मुस्काती है
तस्कीन हर अंदाज़ से पहुँचाती है
मय इसलिए है मुझको हसीनों से अज़ीज़
आसानी से शीशे में उतर जाती है
मेरे साक़ी साक़ी साक़ी
चराग दिल का जलाओ बहुत उदास है रात
खुशी का जश्न मनाओ बहुत उदास है रात
असर ग़मों का न पड़ जाये मैकशी पे मेरी
पिलाओ और पिलाओ बहुत उदास है रात
मेरे साक़ी साक़ी साक़ी
मेरी नज़र को जूनून का पयाम दे साकी
मेरी हयात को लाफ़ानी शाम दे साकी
ये रोज़ रोज़ का पीना मुझे पसंद नहीं
कभी न होश में आऊँ वो जाम दे साकी
मेरे साक़ी साक़ी साक़ी
इक ज़रा होश में आ लूँ तो कोई बात करूँ
दिल की धड़कन को सम्भालूँ तो कोई बात करूँ
साकिया बात भी करने की अभी ताब नहीं
जाम होंटों से लगा लूँ तो कोई बात करूँ
लहरा के झूम झूम के ला मुस्कुरा के ला
फूलों के रस में चाँद की किरणें मिला के ला
कहते हैं उम्रें रफ़्ता कभी लौटती नहीं
जा मैकदे से मेरी जवानी उठा के ला
हर ग़म को दिलावेज़ दिया देता हूँ
एहसास की लौ तेज़ किये देता हूँ
तू ज़ुल्फ़ को कुछ और परीशाँ कर दे
मैं जाम को लबरेज़ किये देता हूँ
साकी है चांदनी है चमन है शबाब है
क्यों मैकदे मैं शैख़ जी बनते हो पारसा
नज़रें बता रही हैं के नीयत खराब है
जिससे किया था प्यार उसी ने दिए हैं ग़म
सच पूछिये तो दिल का लगाना अज़ाब है
पहलू में है रक़ीब तुम्हारे खुदा की शान
काँटा भी है वहीँ पे जहाँ पे गुलाब है
कहते हैं जाम भर के वो कैसी अदा के साथ
पीलो हमारे हाथ से पीना सवाब है
अब तो पीलो पीलो पीलो
सागर है मय है दौर है
अब्र-ए-बहार है पीलो
अब तो पीलो पीलो पीलो
ऐ जाहिदा तू शराब पीले,
न कर तू कुछ इज्तिनाब पीले
मैं तेरी मानूँ नमाज पढ़ लूँ,
तू मेरी मान शराब पीले
अब तो पीलो पीलो पीलो
अदम पीले खुदा को मान पीले
बड़ी काफिर घटा छायी हुई है
अब तो पीलो पीलो पीलो
मैंने माना जनाब पीता हूँ
बखुदा बेहिसाब पीता हूँ
लोग लोगों का खून पीते हैं
मैं तो फिर भी शराब पीता हूँ
ज़िन्दगी का अज़ाब पीता हूँ
बन के खाना खराब पीता हूँ
रोज़े महशर हिसाब हो न सके
इसलिये बेहिसाब पीता हूँ
तुम भी अब तो पीलो पीलो पीलो
लेके सागर में आफ़ताब पियें
ये समझ कर के सवाब पियें
कुफ्र है नेमतों का ठुकराना
शैख़ जी आओ शराब पीयें
ज़ाहिद मुझे जन्नत का तलबगार न कर
जो बस में तेरे नहीं वो इक़रार न कर
वो रिंदी-ओ-मस्ती नहीं तेरा मसलीक़
साकि के तबर्रुक से तो इन्कार न कर
अब तो पीलो पीलो पीलो
चाक-ए-दिल-ए-सद-पारा को सीलो सीलो
कुछ देर तो बेखुदी में जीलो जीलो
क्यूँ हज़रत-ए-ज़ाहिद है त’अम्मुल इतना
अरे मैखाने की ख़ैरात है पीलो पीलो
अब तो पीलो पीलो पीलो
किस तरह होगी बख्शीश तुम्हारी
जोश आएगा कैसे खुदा को
उसकी रहमत पे करके भरोसा
कुफ्र है इस गुनाह का ना करना
अब तो पीलो पीलो पीलो
पिलो हमारे हाथ से पीना सवाब है
रूदाद-ए-हिज्र चेहरे पे तहरीर है ‘फ़ना’
पढ़ लीजिये खुली हुई दिल की किताब है
पढ़ लीजिये खुली हुई दिल की किताब है
पढ़ लीजिये खुली हुई दिल की किताब है
बोतल खुली है रक़्स में जाम-ए-शराब है
Botal Khuli Hae Raqs Mein Jam-e-Sharab Hae
https://youtu.be/–rqZwBG0Vw
Year 1917,
… In the beginning of 1917, Sheriarji sold his teashop, borrowed money and obtained a license to open a toddyshop on Sachapir Street. Merwan started working in this new toddyshop two hours a day. He did all sorts of chores to help his father — washing and filling bottles, sweeping the floor, and selling drinks. At times, when a customer became intoxicated from too much to drink, Merwan would sit with him and sing Tukaram’s abhangs (devotional songs). The drunkard would merrily join in, clapping his hands and singing along. In this manner, the toddyshop truly became a tavern of Song, with Merwan as its keeper — distributing the wine of love to all who came there.
At other times, Merwan would advise certain clientele to drink moderately or to abstain from liquor altogether. Some of these men he would not serve. When Memo heard about this, she rebuked her son, asking caustically, “Merog, are you trying to share in your father’s business or trying to ruin it?! What is wrong with you? If people stop drinking toddy, how will the business survive?”
Bobo, appreciating Merwan’s nature, paid little heed to Memo’s remarks. And the customers too began addressing him respectfully as Merwanji.
https://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=179
Year 1921,
… Baba’s physical labor in the toddyshop at Kasba Peth helped him tremendously in the process of coming down. While he labored in the toddyshop, he was near the final stage of regaining worldly consciousness. During this stage, he felt the impulse to work continuously and exert himself physically. This impulse to be physically active came from Upasni Maharaj, for Upasni was directing Meher Baba’s descent.
It seems that this stage of regaining normal human consciousness required the accomplishment of deeds of the purest virtue, done with the deepest humility. To attain this pure humility, Baba worked like a common laborer in the toddyshop for three years, in spite of the fact that he was actually a divine man, with full divine consciousness of infinite power, knowledge and bliss.
During this phase, Baba would clean the toilets, sweep the shop floors and surrounding areas, wash the dirty glasses, cups and dishes of the customers and do all kinds of menial tasks.
On one occasion Behramji recounted:
Once Merwan Seth started filling empty bottles with toddy, he would continue doing the task for hours until every bottle was filled. Though this task was squalid, he would show an interest in doing it. The majority of the customers were poor, crude people; most were illiterate, attired in dirty clothes and used obscene language to express themselves. They would spit on the floor of the shop wherever they were sitting, and Merwan would mop the floors clean every day. Most were alcoholics and, when drunk, they would find comfort lying on the floor or in the street. Merwan, however, would serve these drunkards and treat them kindly and even lovingly.
The toddyshop was, in fact, a “front” which enabled Meher Baba to do humble, lowly physical labor. No sooner was its purpose served than the prohibition protests started in Poona. The liquor and toddyshops were picketed and people protested against alcohol in any form.
https://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=246
… I recommend education, not coercion, to introduce reforms. Changes affecting the will of the people can never be brought about by legislature alone. The consciousness of the people must be transformed. They must be made to want something better than what they have. No one has as yet, however, gone to the root of the prohibition question. The problem is not whether prohibition should be maintained or modified or discontinued. People will continue to drink under any of those circumstances. The real problem is why they drink, and what would satisfy them instead of liquor.
There is no question but that those who drink habitually do so in order to experience release. They want something that will lift them out of their crystallization of thought and action, and free them, if, only for the moment, for original expression. That the fact of this method of obtaining release may not be the best one does not concern them – they know no other as yet. If they could be made to realise that the liberation that they seek could be more easily and more completely attained by the control of thought and desire they would certainly practise that control instead of drinking. I will teach many how to free themselves from drink.
– Meher Baba [1932]
https://avatarmeherbabatrust.org/wp-content/uploads/2019/12/701856.pdf
19 May 1932,
… Although Baba stayed in New York City for only three days, hundreds of people wanted to see him. Norina had been in charge of arranging Baba’s schedule. More reporters came to interview him, and many accounts about the “Indian Messiah” were published in the local newspapers, which brought the interest of even more people to him. However, Baba did not meet every person; he only gave personal interviews and darshan to a select few.
A journalist Baba did agree to see was Frederick Collins, whom Malcolm had contacted. He was invited to have tea with Baba at the Stokeses’ home one afternoon. As the interview began, Collins asked Baba if he were married, and the following is Baba’s reply and their conversation:
“Married? No. Sex for me does not exist. Modern marriage is too much of a business affair. No wonder it often results in divorce. Husband and wife should put each other first. It is essential for a happy family life that selfless love should predominate over lust.”
“We in America have other problems right now besides sex,” interjected Collins.
“Yes, things have been messed up a good deal here by lack of understanding,” Baba commented.
“What are you going to do for this ‘messed-up’ country of ours?”
Baba smiled, spelling out, “It’s my country, too.” He then proceeded to explain his mission of coming to the West.
Collins asked, “When you break your silence, how will you do it? By radio?”
“Certainly not by radio,” Meredith Starr cried out, horrified at the thought.
“Why not?” Baba asked.
When questioned about America’s problems, Baba stated: “America has great energy, but a great deal of it is misdirected. And misdirected energy produces destructive complexes, and these, in turn, produce fear, greed, lust and anger, which result in moral and spiritual decay.”
“Is your aim to help us with our spiritual problems or our practical problems?”
Baba responded: “Our spiritual problems are our practical ones!”
“And just how do you intend to help?”
“The help I will give will produce a change of heart in thousands, and right thinking will then automatically result.”
“Will that solve the depression problem?”
“It will solve every problem.”
“Prohibition?”
“Yes, and the problem behind prohibition. I do not believe in drink, and none of my followers drink. But I know that prohibition should never have been put into effect the way it was.”
“All at once?” Collins inquired.
“Yes. Hard liquor should have been barred, but not beer and wine. We might then have had a law that could have been enforced. As it is, we have a law which makes money for dishonest officials and increases vices everywhere.”
Continuing, Baba spelled out, “I believe in self-control, not in coercion. Coercion is based on oppression, and results in fear and hatred. Self-control requires courage and may be induced by love. We will do many things for those whom we love which we would not ordinarily do — which we would not ordinarily have the strength of mind and power to do. How many habits have we been able to break through love which we would never have the strength to break without love? And when the love is universal love, all habits which are detrimental, either to the individual or to the social order, will be dissolved in its light.
“It is the same with the economic situation you were asking me about. There is a very close connection between a man’s character and his circumstances, between his internal environment of thoughts and desires and his external social environment. ‘As within, so without’ is the law.
“If we are dissatisfied with our environment, it is usually because we do not know how to adjust ourselves properly to the environment. Instead of thinking, how can I get out of this? and becoming discouraged and depressed, one should think, what is the lesson that I should learn from this experience?
“Poverty, if cheerfully endured, and providing one does one’s best to find work, develops humility and patience, and can greatly assist spiritual progress. It is a test of character. I know it is difficult to be cheerful when starving, but all worthwhile things are difficult.”
Baba concluded, “Even millionaires are unhappy unless they have learned to think and live rightly.”
“Would a general acceptance of your doctrine of love bring about a more equitable distribution of money?” Collins asked.
“It must. Suppose we all loved each other as deeply as we now love the one whom we love best. The most natural desire of love is to share what one has with the beloved. The desire to share with everyone would produce a condition in which it would be a disgrace, rather than an honor, for anyone to possess more than anyone else.”
Collins asked, “Do you expect to do this all at once?”
“No, but sooner than you think. People will respond,” Baba replied.
“Why?”
“They will have to.”
After thinking over what Baba had stated, Collins asked, “What are you going to do first?”
“Go to China. But I shall come right back. I am only staying there for a day. I want to lay a complete cable between the East and the West.”
Frederick Collins was deeply impressed and very drawn to Baba, though he had been skeptical at first. His impressions of meeting Baba were published in Liberty magazine two months later.
https://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=1410
Meher Songs 