… 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 (28 September 1940)
http://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=2154
… 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)
http://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=4898
Kahna Galat Galat To Chhupana Sahi Sahi
by Nusrat Fateh Ali Khan and Party
https://youtu.be/q89NdfH-P8Q
https://youtu.be/iXHjG7SU7Kg
https://youtu.be/Fk3mbkXrBjA
1)
तन्हाई में फ़रियाद तो कर सकता हूँ
वीराने को आबाद तो कर सकता हूँ
जब चाहूँ तुम्हें मिल नहीं सकता लेकिन
जब चाहूँ तुम्हें याद तो कर सकता हूँ
2)
कोई हँसे तो तुझे गम लगे, हँसी ना लगे
कि दिल्लगी भी तेरे दिल को दिल्लगी ना लगे
तू रोज़ रोया करे उठ के चाँद रातों में
खुदा करे तेरा मेरे बगैर जी ना लगे
3)
अच्छी सूरत को सँवरने की जरूरत क्या हैं
सादगी में भी कयामत की अदा होती हैं
तुम जो आ जाते हो मस्जिद में अदा करने नमाज
तुम को मालूम है, कितनों की कजा होती है
4)
ये जो दीवाने से दो चार नज़र आते हैं
इन में कुछ साहिब-ए-असरार नज़र आते हैं
तेरी महफ़िल का भरम रखते हैं सो जाते हैं
वरना ये लोग तो बेदार नज़र आते हैं
5)
मेरे दामन में तो काँटों के सिवा कुछ भी नहीं
आप फूलों के खरीदार नज़र आते हैं
कल जिन्हें छू नहीं सकती थी फ़रिश्तों की नज़र
आज वो रौनक़-ए-बाज़ार नज़र आते हैं
हश्र में कौन गवाही मेरी देगा ‘साग़र’
सब तुम्हारे ही तरफ़-दार नज़र आते हैं
6)
क़ासिद पयाम-ए-खत को देना बहुत न तूल
बस मुख़्तसर ये कहना के आँखें तरस गईं
कहना गलत-गलत तो छुपाना सही-सही
क़ासिद कहा जो उसने बताना सही-सही
7)
ये सुबह-सुबह चेहरे की, रंगत उड़ी हुई
कल रात तुम कहाँ थे बताना सही-सही
मैंने पूछा के कल शब् कहाँ थे
पहले शरमाये फिर हँस के बोले
बात क्यों ऐसी तुम पूछते हो
जो बताने के काबिल नहीं है
कल रात तुम कहाँ थे बताना सही-सही
ये उड़ी-उड़ी सी रंगत ये खुले-खुले से गेसू
तेरी सुबह कह रही है तेरी शाम का फ़साना
कल रात तुम कहाँ थे बताना सही-सही
न हम समझे न तुम आये कहीं से
पसीना पोंछिये अपनी जबीं से
कल रात तुम कहाँ थे बताना सही-सही
8)
दिल लेके मेरा हाँथ में कहते हैं मुझसे वो
क्या लोगे इसके दाम बताना सही-सही
9)
आंखें मिलाओ गैर से तो हमको जाम-ए-मय
साकी तुम्हें कसम है पिलाना सही-सही
नशा पिला कर गिराना तो सब को आता है
मज़ा तो तब है कि गिरतों को थाम ले साकी
10)
नशा ईमान होता है, सुराही दीन होती है
जवानी की इबादत किस क़दर रंगीन होती है
शराब-ए-नाब को दो आतिशा बना कर पिला
शराब कम है तो साक़ी नज़र मिला कर पिला
शराब का कोई अपना सरीह-ए-रंग नहीं
शराब तज्ज़िया-ए-एहतिसाब करती है
जो अहल-ए-दिल हैं बढ़ाती है आबरू उनकी
जो बे-शु’ऊर हैं उनको खराब करती है
साकी तुम्हें कसम है पिलाना सही-सही
11)
ऐ मय-फ़रोश भीड़ है तेरी दुकान पर
गाहक हैं हम भी माल दिखाना सही-सही
12)
‘साजिद’ तो जान-ओ-दिल से फ़क़त आप का है बस
क्या आप भी हैं उसके बताना सही-सही
साहिब-ए-असरार – Master of secrets(heart,mystery,मर्म)
बेदार – awake
भरम – esteem, सम्मान
रौनक़-ए-बाज़ार – liveliness(light, चमक) of markets
हश्र – अंत, प्रलय
तरफ़-दार – समर्थक
क़ासिद – messenger
पयाम – message
जाम-ए-मय – glass of wine
ईमान – faith, ईश्वर पर विश्वास, धर्म पर विश्वास
सुराही – a long-necked flask
दीन – धर्म, मज़हब
इबादत – prayers, adoration, पूजा
नाब – pure, unadulterated, clear
शराब-ए-नाब – red wine
आतिशा – measure of wine
सरीह – apparent, clear, evident,स्पष्ट, व्यक्त, साफ़
तज्ज़िया – separation, analysis, अलग-अलग करना, टुकड़े-टुकड़े करना, किसी पदार्थ के सारे अवयव अलग-अलग करके उनकी जाँच करना
एहतिसाब – reckoning, inhibition, हिसाब किताब, गिनती, संकोच-हिचक
अहल – People, persons
अहल-ए-दिल – उदार लोग, प्रेम करने वाले, ,पवित्र और ईमानदार लोग
आबरू – dignity, इज़्ज़त, मान, प्रतिष्ठा
बे-शु’ऊर – निर्बुद्धि, बेअक्ल, अविवेकी
मय-फ़रोश – wine seller
जान – life, soul, sweetheart
जान-ओ-दिल – heart and soul
April 1940,
… They arrived in Panjim, Goa late in the morning of 11 April, where they stayed in the Hotel Republica. On their way to the hotel, after clearing Goanese customs, they passed the famous Catholic church of Saint Francis Xavier, and Baba directed Elizabeth to inquire when the church would be open to view.
Elizabeth stopped the car and went into a small restaurant next to the church to inquire. Shortly thereafter she came out with an elderly man in a worn suit and a solar topee. He looked about 60, with a long grey beard and long hair, but bald on top. He told her in English the church was open at all times. Baba looked at the man and then departed.
That evening, all went with Baba to see Francis Xavier’s tomb. Just as they were about to return, the same old man walked up to Elizabeth and started a conversation. He told her he had come from Karachi where he wrote plays, which were still unpublished. He had come to Goa to write about it. He also mentioned modern dramas, and even the playwright Bernard Shaw. Jalbhai, Kaka, Don and Baba stood around him as the man talked. Baba directed Jalbhai to ask if he needed anything, specifically money, and the man replied, “No, thanks very much,” and glanced quickly at Baba.
Later that evening, back at the hotel Baba revealed to the group about the man: “You are all blind. He is very spiritually advanced and a conscious agent. All his talk about writing plays had hidden meaning, meant for me. I gave him certain instructions internally and tomorrow he will leave Goa.”
The next day, Elizabeth suddenly encountered the man again. He told her in a cryptic manner, “I don’t know why, but I feel all on fire! Although I intended to stay in Goa for some months, I have to leave at once for a cold country in the north.”
Elizabeth related the strange meeting to Baba who remarked, “As Elizabeth had been the first to meet him, she must also be the last.” Later that day, they heard on the radio that, without prior warning, Germany had invaded Denmark and Norway on the 9th — both cold countries “in the north.”
https://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=2096
THE SLEEP OF MEHER BABA
(- by Bhau Kalchuri)
… It was in the year 1955. We were at Satara. Baba would ask the night watchman to sit outside the room and to the watchman he would repeat three instructions every day: keep awake, make no noise, and do not move.
Once it so happened that as soon as I went to him, he repeated these three instructions four or five times, and then told me to go and sit outside. According to his instructions I would close the window and the door, and would sit outside on the verandah.
There were many mosquitoes, and it was always a relief when Baba called me and I could get up, stretch my limbs while going inside to him. Baba would usually call me, say every 15-20 minutes. But this particular night, he did not clap. I sat there, just waiting for his clap, so that I could go inside and get away from the mosquitoes. I waited and waited. No clap.
An hour, an hour and a half passed. I was very stiff by this time, and all my thoughts were on Baba’s clap and why he didn’t clap. After two hours Baba started snoring. I thought, now is my chance. At least I can change my position. I was sitting on a chair, and very slowly and silently I raised one leg. There was no noise, nothing. And he clapped.
I went inside. ‘Why did you move?’ I was so dumbfounded I could not say anything. Why did you move?’ Then I said: ‘I was sitting outside, the door was closed, there was no noise, and you were sleeping.’
And Baba replied: ‘Even while sleeping I see the whole universe: How could I not see you outside the door? How could I not see you so near to me?’
There are many stories of this kind about Meher Baba’s ‘awake’ sleep. These are but two to show what happened so often with Baba.
from book
It So Happened, page 51
narrated by Eruch Jessawala and Bhau Kalchuri
https://avatarmeherbabatrust.org/wp-content/uploads/2019/11/IT-SO-HAPPENED.pdf
Year 1928:
… Kalingad, while sitting beside Baba, fell asleep. Baba tossed his handkerchief at him and he awoke, slowly opening his eyes. Observing his reaction, Baba stated:
People all over the world are like that. When awakening, first they gradually open their eyes and it is the same with me. I take two and a half hours for rest or sleep, but I do not really sleep.
My body is here and you think I am sleeping, but I am inwardly working at different places. I perform my duty during these two and a half hours, but it takes me half an hour to become fully conscious.
In a similar way, Ramakrishna Paramhansa [of Calcutta] would take one hour to become fully conscious.
A Perfect Master never sleeps. While he is doing Universal work strenuous efforts are required to open his eyes, as if after a long sleep.
Sai Baba looked like he was actually sleeping while sitting in the presence of his disciples, but he was, in fact, engaged in his universal duty. To bring him “back,” an old devotee would put a chillum in his mouth and he would “come to” after a long time.
Babajan also used to take an hour to be fully awake. She would go to sleep or rest at 4:00 A.M. and not awaken until 9:00 or 10:00 A.M.
Reference book: Lord Meher (page 978)
http://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=978
7 June 1963,
… Meher Baba continued discoursing the next day, 7 June 1963:
A Perfect Master can appear in physical form in ten places simultaneously, while the Avatar can do so in a thousand different places simultaneously. When I break my silence I will appear sometimes at one place, sometimes at a thousand places. Never before has such a thing happened.
A Perfect Master has two types of agents, abdal and avtad. An abdal can take many forms — usually of an old man or a child. Suppose a seeker on the path is very thirsty and is about to die of thirst. A Qutub immediately directs an abdal to go and help him. My father, Sheriarji, was helped by an abdal when dying of thirst and lost in the desert of Kutch. At that time, a man with a long beard carrying a pakhal [a leather water bag] of water appeared before Sheriarji. No sooner had he drunk the water than the old man vanished.
An abdal does important work mostly in the male form. Abdals have either male or female forms. An abdal of the female form does not appear in the male form, but changes from one female form to another as it suits the duty assigned by the Qutub. Likewise, an abdal of the male form does not appear in the female form. The avtad is always of a male form and does work in the way of odd jobs assigned by the Perfect Master.
https://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=5020
… Once, in the time of Piran, a Perfect Master, some of his disciples were coming to India from Arabia in a small boat. The boat was on the point of capsizing. The Avtad at once sent messages to Piran, and the Abdals appeared there and saved the boat.
Piran knew all this, but even before his ordering, the Abdals had done it.
Piran began to bleed, and the other disciples who were with him asked why he was bleeding, and so he told them.
– Meher Baba
How a Master Works, by Ivy Duce, page 459-462
http://www.meherbabadnyana.net/life_eternal/Book_One/Agents.htm
http://www.meherbabadnyana.net/life_eternal/Book_Two/2_Agents.htm
“I am the Universal Thief! I steal the hearts of all!”
“If I don’t steal your hearts, how would you remember me?”
– Meher Baba
I have come to sow the seed of love in your hearts so that, in spite of all superficial diversity which your life in illusion must experience and endure, the feeling of oneness, through love, is brought about amongst all the nations, creeds, sects and castes of the world.
– Meher Baba
When I release the arrow of my love, it will strike deep and wound the hearts of all. The wounds will make them have my darshan continuously. They will have that longing for me, and that is my real darshan.
– Meher Baba
Lord Meher (page 4035, 2462, 3640)
http://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=4035
During the last four years of Meher Baba’s life, he was in strict seclusion and stopped all external communication with those who knew and loved him. Still, people would write requesting just one thing: his darshan.
In October 1968, while Baba was deep in seclusion work, I used to think, “Why isn’t Baba giving darshan to his lovers? Why does he remain so secluded, not permitting his lovers to see him?” One night, as I was seated near Baba, such thoughts entered my mind.
Baba asked, “What are you thinking?” So I told him what I had been thinking about his seclusion and his lovers.
Baba listened and then observed, “My work is different. It is not my work to travel continuously and hold darshan programs simply to allow people to bow down at my feet. It is not my work to give discourses, to perform miracles, or to attract crowds to me. I do not come for this. I come for all. I come to awaken all. Never before in any age have I given as much darshan to people as I have given during this advent! And still you complain! My darshan-giving is something quite distinct.”
He continued: “You have no idea what I am really doing. The more you stretch a bow, the greater the distance the arrow will fly and the harder it will hit the target. I am in seclusion now, yes, but I am drawing back my bow farther and farther so that when I release the arrow of my love, it will strike deep and wound the hearts of all. The wounds will make them have my darshan continuously. They will have that longing for me, and that is my real darshan.
“I am working in seclusion to give the world my darshan,” he concluded. “It is this darshan that will have meaning for those who know and love me.”
Reference:
WHILE THE WORLD SLEPT,
p. 68, Bhau Kalchuri
https://www.avatarmeherbaba.org/erics/wdarshan.html
Love has to spring spontaneously from within; it is in no way amenable to any form of inner or outer force. Love and coercion can never go together; but while love cannot be forced upon anyone, it can be awakened through love itself.
Love is essentially self-communicative; those who do not have it catch it from those who have it. Those who receive love from others cannot be its recipients without giving a response that, in itself, is the nature of love.
True love is unconquerable and irresistible. It goes on gathering power and spreading itself until eventually it transforms everyone it touches.
Humanity will attain a new mode of being and life through the free and unhampered interplay of pure love from heart to heart.
– Meher Baba
Book: Discourses, Seventh Revised Edition
page 8
https://www.ambppct.org/Book_Files/7th_Part_1_r.pdf
Wine and Love:
The Sufi Master-poets often compare love with wine. Wine is the most fitting figure for love because both intoxicate. But while wine causes self-forgetfulness, love leads to Self-realization.
The behaviour of the drunkard and the lover are similar; each disregards the world’s standards of conduct and each is indifferent to the opinion of the world. But there are worlds of difference between the course and the goal of the two: the one leads to subterranean darkness and denial; the other gives wings to the soul for its flight to freedom.
The drunkenness of the drunkard begins with a glass of wine which elates his spirit and loosens his affections and gives him a new view of life that promises a forgetfulness from his daily worries. He goes on from a glass to two glasses, to a bottle; from companionship to isolation, from forgetfulness to oblivion— oblivion, which in Reality, is the Original State of God, but which, with the drunkard, is an empty stupor—and he sleeps in a bed or a gutter. And he awakens in a dawn of futility, an object of disgust and ridicule to the world.
The lover’s drunkenness begins with a drop of God’s love which makes him forget the world. The more he drinks the closer he draws to his Beloved, and the more unworthy he feels of the Beloved’s love; and he longs to sacrifice his very life at his Beloved’s feet. He, too, does not know whether he sleeps on a bed or in a gutter, and becomes an object of ridicule to the world; but he rests in bliss, and God the Beloved takes care of his body and neither the elements nor disease can touch it.
One out of many such lovers sees God face to face. His longing becomes infinite; he is like a fish thrown up on the beach, leaping and squirming to regain the ocean. He sees God everywhere and in everything, but he cannot find the gate of union. The Wine that he drinks turns into Fire in which he continuously burns in blissful agony. And the Fire eventually becomes the Ocean of Infinite Consciousness in which he drowns.
THE EVERYTHING AND THE NOTHING, page 2
by Meher Baba
https://ambppct.org/Book_Files/Everything_r.pdf
The Wine-seller:
Sufi poets use the figure of wine and its effects to describe the Way of Love and the condition of the lover.
Saqi is the wine-seller, Rind is the customer and Maikhana is the wine-shop.
Saqi-ul-Irshad [Perfect Master] is the vintner who makes and wholesales wine — the Wineseller to the wine-sellers.
As in the world there are many wine-shops where new and unracked, and even adulterated, wine is sold for a small price, and which brings madness upon those who drink it and destroys their bodies and minds,
so on the Spiritual Path there are saqis who have not let the wine of love they have got from the Saqi-ul-Irshad mature, but have used it straightway themselves to obtain the intoxication of cheap spiritual experiences, and even added pure spirits to it to increase its potency; and they sell it to anyone for the coins of small services.
And again, as there are wine-shops where only good vintage-wine is stocked for connoisseurs, so there are Saqis who are saints and perfect saints (walis and pirs) who have the mature wine of love for God alone, the price they have paid for which is the sacrifice of all that is near and dear; and this price they, in their turn, require from those who go to them.
Among those who have paid this price through many lives, one has the rare fortune to be invited by the Saqi-ul-Irshad to visit his cellar. And he gives this one a little glass from his special cask, and this overpowers him completely and he becomes merged with God. And out of many such intimates he makes one as himself – a Saqi-ul-Irshad.
The Saqi-ul-Irshad is the Qutub, the Perfect Master, who is the Pivot of the Universe. He is All-power and has the authority to use it as he wills. He never gives one intoxication (masti), but causes one to see God face to face, and some he makes one with God.
As Hafiz says:
One who is Saqi-ul-Irshad can, with his mere glance or wish transform dust into the alchemy-stone that transmutes base metal into gold.
And sometimes it happens that there is one who has served the Saqi-ul-Irshad faithfully in previous lives and now has not even the price of the cheapest wine, and the Master remembers him and calls him and gives him the little drink of the Wine which gives Realization, and, perhaps, makes him a Saqi-ul-Irshad.
– Meher Baba
The Wine-seller
THE EVERYTHING AND THE NOTHING
by Meher Baba page 27
https://ambppct.org/Book_Files/Everything_r.pdf
vintner – wine merchant
racking – long process of filtering the wine
cheap – तुच्छ, ओछा)
vintage – श्रेष्ठ
connoisseur – an expert judge in matters of taste.
cellar – वाइन का गोदाम
September 1929,
… Parts of Persia are extremely cold in September.
Remarking about it, Jalbhai teased Maruti Patil, “In Isfahan and Yezd, it is so cold that without drinking wine people can’t survive! We too will have to drink and drink, just to stay alive!” Maruti took Jalbhai seriously, however, and, as he was a strict Maratha, he was worried that he would be made to imbibe alcohol.
When Baba was informed about it, he remarked, “It is true that the weather will be severely cold, but why are you concerned about drinking wine? Are we eating meat when we don’t get vegetarian food? [They were not.] Such talk is rubbish!”
Explaining further to the men, Baba stated:
Wine is good for both health and the spiritual life. It is an intoxicant and tonic for both. If after drinking wine, thoughts are diverted to spiritual advancement, it is a great push toward the Goal; otherwise, it can lead to hell. Wine is such that either it raises you to the highest pinnacle or makes you fall into the deepest ditch.
The main object of drinkers of old — in the ancient past — was spiritual. Seekers then used not only wine but also hemp, heroin, hashish and opium; so much so that even Sadgurus would indulge in them. Sai Baba used to smoke a chillum and Upasni Maharaj smoked beedies. But eventually during those times, ordinary people indulged in these intoxicants for the wrong reasons. They could not understand their proper use and the effects of the intoxication diverted their thoughts to carnal desires — worst of all to lust, the greatest obstacle in the Way.
In the spiritual path, lust is the greatest obstacle. Even a thought of it should not enter the mind. That is why I tell you, “Keep your langoti [loincloth] tight,” which means to have no lustful thoughts, do no lustful actions, and do not touch or even look at a woman. Lust is so forceful that even looking at a woman sets one thinking; and thinking leads to action.
Compare the love between a child and his mother; the child plays in her arms and touches her without creating the least thought of lust. But the slightest touch between the father and mother may arouse lustful thoughts in them.
https://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=1095
February 1937,
… Meher Baba went to Nasik on the 9th. Gathering the group, he explained some spiritual points, starting with agents:
Qutub in Sufism means center. That center controls the whole universe through his agents. Meetings are held, but these meetings cannot be seen with the physical eye. The agents who control the gross only are called abdals. They are capable of changing their bodies. The Urdu word badal means change. Abdal, therefore, is one who can change.
https://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=1777
February 1930,
… A few days later, Baba had added: “Every big city has a wali who is in charge and manages all gross affairs under a pir, who has charge of a number of cities. A wali is therefore like a collector; a pir like a commissioner; and a Perfect Master like a king or emperor.
“There are different kinds of walis. The avtad is the most powerful; abdals, can change their body in a second to suit the need.”
https://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=1140
20 April 1933, Kashmir,
… Those who return after Realisation are Perfect Masters, and they have Agents. One who is here controls the whole universe of Agents. Perfect Masters control the whole universe, and yet they remain aloof. They are in the ocean, in the descent and ascent, in reincarnation, everything and everyone, and yet aloof. Now the Emperor, who is head of all Masters, controls all, also the Masters.
Now Agents are of two types: with form, and without form. Agents are between descent and man. How do Agents work? This is most interesting.
The Agents without form have no connection with other Agents, because they have not undergone the process of evolution. But they are powerful. They have no mind, no desire, no form, but they are spirits, and exist, and are like sparks. One who gets Illumination can see them, even with their eyes. Here, now, are so many. They have no mind, yet can hear and see, because they feel. What they do is whatever they see and hear. Through feeling they pass it on to the unconscious ocean. What they report comes up to the point of creation, the point after ascent. So that message goes to the Perfect Masters. Everything these millions of Agents see or hear goes to the Perfect Masters.
The Agents in bodies with minds (with form) are not Perfect, but powerful. There are different types: Avtad, Abdal, Afreed and Afsoony.
The first type, Avtad, are those who receive messages and give messages, like wireless operators, to the Perfect Masters.
The second type, Abdal, are those who can disappear at will, or appear thousands of mile away with external bodies.
But how do they disappear? The form dissolves in a twinkling of an eye and appears somewhere else. To do what?
When these Avtads send messages to Perfect Masters, it passes through the second form, Abdals, and if in any of the messages something is serious, the Abdal goes there.
I will give an example. Once, in the time of Piran, a Perfect Master, some of his disciples were coming to India from Arabia in a small boat. The boat was on the point of capsizing. The Avtad at once sent messages to Piran, and the Abdals appeared there and saved the boat. Piran knew all this, but even before his ordering, the Abdals had done it. Piran began to bleed, and the other disciples who were with him asked why he was bleeding, and so he told them.
Now you know what the Avtads and Abdals do. The real work is done by Afreed and Afsoony. The man you saw today by the Shalimar gate was an Avtad. Avtads always appear mad. Afreed and afsoony appear sane. I will show you one of the Afsoony before returning to Bombay – most powerful. He can even create forms. Yet they (the Afsoony) are not Perfect. Only one thing is real: the infinite ocean of love. All else is illusion. This ocean of love can be attained through love, and by loving the Perfect Master you are loving the ocean. I receive billions of messages every day, but let them pass over me. Only important messages I deal with myself…
– Meher Baba
How a Master Works, by Ivy Duce, page 459-462
http://www.meherbabadnyana.net/life_eternal/Book_One/Agents.htm
http://www.meherbabadnyana.net/life_eternal/Book_Two/2_Agents.htm
February 1930,
… On the night of 20 February, Baba further elaborated:
A wali can give spiritual experiences of the Path. He has the power to open the third eye and grant divine sight, if he is in the mood. He can do so by simply looking into the eyes of the aspirant, even if the aspirant is at a distance. When the third eye is opened, all is light. The small circles of light one perceives when one’s eyes are tightly shut is the seventeenth lakh shadow of the light one sees when the third eye is opened. So imagine how powerful that is. It is so powerful an experience that the recipient either goes mad or drops the body. That light shows one the Path quite clearly, where one can tread, yet it is not the Real Light.
Sadgurus won’t do that. They won’t show light by opening someone’s third eye. They can take the aspirant directly through the Path.
One type of wali is called avtad. They are very, very few, quite rare. They are very fiery, with piercing eyes that break through anything, even mountains! Their gaze is sufficient to cut an animal in two, hence they always keep their eyes on the ground. (That too is split apart.) For instance, if they look at a flying bird, it falls dead from the sky. The avtad doesn’t do it intentionally, it happens automatically, and the one who dies gets no particular benefit.
Abdals can change their bodies. One moment they may be seen in Bombay and the next moment in America in the same body. But they can appear only at one place at a time. Sadgurus can present themselves anywhere, at any time, at many places at the same time, either in gross or subtle form, for they have a Universal Body.
Liberation is the goal. After that some retain their body and some leave it. If the body is retained, they come down for duty after about a month.
The few [saliks and majzoobs] that keep their body [after liberation] have no care for the world. However, those who come in their contact are greatly benefited by their darshan, touch, and service, for they are God-personified though they don’t even know it, being only conscious of their higher Self.
Sadgurus sometimes take the help of walis [majzoobs] in their work by bringing them down to the “resting point.” They then experience the sufferings of a Sadguru and not of a majzoob. These majzoobs at times quite unconsciously abuse the Sadguru if they happen to meet him. One majzoob is expected to come in Madras and I may bring him onto the resting point.
https://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=1140
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
For many roses have blossomed here in this garden,
But no one has plucked the rose without the stab of a thorn.
-Hafiz
One who does what the Friend wants done will never need a friend.
There’s a bankruptcy that’s pure gain.
The moon stays bright when it doesn’t avoid the night.
A rose’s rarest essence lives in the thorn.
-Rumi (From book Soul of Rumi by Coleman Barks)
I want you to laugh
To kill all your worries
To love you
To nourish you
Oh sweet bitterness
I will soothe you and heal you,
I will bring you roses.
I too have been covered with thorns
– Rumi
Whether I am perceived(समझना) as a thorn or a rose,
it’s The Gardener who has fed and nourished me day to day.
-Hafiz
Come! I’ll show you the enchanted garden of your heart
Once you enter,
You become the fragrance of flowers
Unafraid of the prickle of thorns
– Rumi
This is the kind of Friend
You are –
Without making me realize
My soul’s anguished(दु:ख) history,
You slip into my house at night,
And while I am sleeping,
You silently carry off
All my suffering and sordid(dirty) past
In Your beautiful
Hands.”
– Hafez
I cannot sleep in your presence.
In your absence, tears prevent me.
You watch me My Beloved
On each sleepless night and
Only You see the difference
– Rumi
Avatar –
God-Man, The Christ, The Messiah, Rasool, Saviour, Perfect Man, Insan-e-Kamil, Puratan Purush, Buddha, Saheb-e-Zaman, Living Christ
Perfect Master –
Qutub, Sadguru, Man-God
Pir –
A sixth plane master, An adept pilgrim on the sixth plane, satpurush, afrad.
Wali –
friend (Literal translation).
(in a more restricted sense) mahapurush; A fifth plane saint; sant; abrar; wali Allah; a friend of God;
God Speaks by Meher Baba, Glossary – page 281-303
https://avatarmeherbabatrust.org/wp-content/uploads/2019/11/godspeaks_p2.pdf
Avtad :
(plural of watad). The principal agents of the Qutubs (q.v.). They act as messengers of information. -Arabic. (Du)
Abdal :
(plural of badal) A spiritual agent or master who has the characteristic that he can and does exchange one of his physical bodies for another at will. -Arabic. (Du)
http://www.avatarmeherbaba.org/erics/glosscom.html
Gnosis of the Seventh Plane
Meher Baba describes the gnosis of “I am God”* of the seventh plane, belonging to a Majzoob, an Azad-e-Mutlaq, a Qutub and the Rasool respectively as follows:
Majzoob (Brahmi Bhoot)
Anal Haqq — This means “I am God” (endlessly).
Azad-e-Mutlaq (Jivanmukta)
Anal Haqq, with Hama ba man ast —This means “Everything is with Me.”
Qutub (Sadguru)
Anal Haqq, simultaneously with
Hama man am —This means “Everything is Me.”
Hama dar man ast —This means “Everything is in Me.”
Hama az man ast —This means “Everything is from Me.”
Saheb-e-Zaman (Avatar)†
Anal Haqq, simultaneously with
Man hama am —This means “I am everything.”
Man dar hama am —This means “I am in everything.”
Hama az man ast —This means “Everything is from Me.”
Hama dar man ast —This means “Everything is in Me.”
* After disembodiment (physical death) the gnosis of all of them continues endlessly to remain “I am God.”
† [Pointing out the subtle difference between the gnosis of the Qutub and the Saheb-e-Zaman (Avatar), Meher Baba further explained:
Qutub’s gnosis is “I am God and God is Everything,” whereas gnosis of Saheb-e-Zaman is “I am God and I am Everything.” Ed.]
God Speaks, page 250
https://avatarmeherbabatrust.org/wp-content/uploads/2019/11/godspeaks_p2.pdf
Vedantic(or near-Vedantic), Mystic and Sufi Terms:
(Reference: God Speaks by Meher Baba, Glossary – page 281-303)
(1)
Paratpar Parabrahma (V):
The Beyond-Beyond (first) state of God.
S: Wara-ul-Wara, Ghaib-ul-Ghaib.
(2)
Paramatma (or Paramatman)(V):
Almighty God, God in Beyond State.
S: Allah.
Zoroastrian: Ahuramazda, Yezdan.
(3)
atma (also, atman) (V):
The soul.
S: jan or ruh.
(4)
jiv-atma (V):
The embodied soul. The individual.
S: jan-e-jismi.
(5)
punar janma (V):
awagawan (Hindi).
Reincarnation.
S: rij’at
(6)
bhumika (V):
Plane.
S: asman.
(7) wali : friend (Literal translation).
(in a more restricted sense) mahapurush; A fifth plane saint; sant; abrar; wali Allah; a friend of God;
(8 ) pir : satpurush; A sixth plane saint; A sixth plane master; afrad;
(9)
Mukta (V):
One who is Liberated (from the cycle of rebirth).
(10)
mukti (V):
Liberation.
Release from the cycle of births and deaths (i.e., reincarnation).
(10a)
ordinary mukti ( = moksha.) :
S: najat.
The liberation achieved by most souls.
Anand (bliss) only; no consciousness of “I am God” or of duality;
No Duty in Duality.
(10b)
videh mukti:
“I am God” (sat-chit-anand or Knowledge, Power and Bliss) without consciousness of duality.
(No Duty in Duality.)
(10c)
jivanmukti :
“I am God” (sat-chit-anand) with consciousness of duality.
(No Duty in Duality.)
(10d)
param mukti:
“I am God” state with God-consciousness and Creation-consciousness simultaneously.
Simultaneously “I am God” (sat-chit-anand) with duality and divinity in action.
(Yes, Duty in Duality.)
(11)
Shiv-Atma (also, Shivatman)(V):
A perfect, God-realized soul. A Perfect One.
S: Insan-e-Kamil.
(11a)
Videh Mukta ( = Brahmi Bhoot):
The God-merged soul = Brahmi Bhoot.
S: Majzoob-e-Kamil.
(11b)
Paramhansa:
Divine Super-Man.
S: Majzoob-Salik or Salik-Majzoob.
(11c)
Jivanmukta:
The Liberated Incarnate.
S: Azad-e-Mutlaq, Saheb-e-Jamo-Farq, Salik-e-Kamil. (No Duty in Duality;)
(11d)
Salik-e-Akmal (S):
A Most Perfect One.
(A rare type of God-realized Salik in baqa-billah who has duty in Duality, but no circle of disciples.)
(11e)
Param Mukta (Sadguru):
Man-God.
A Supremely Perfect One.
A Perfect Master.
S: Qutub, Salik-e-Mukammil
(11f)
Avatar:
God-Man.
The Christ. The Messiah.
S: Rasool.
(12)
Qutub-e-Irshad :
The head of the five living Qutubs who directs the affairs of the universe. In an Avataric age this office is filled by the Avatar.
(Reference: God Speaks by Meher Baba, Glossary – page 281-303)
https://avatarmeherbabatrust.org/wp-content/uploads/2019/11/godspeaks_p2.pdf
Meher Songs 