… It is very difficult to control tears which stream down the cheeks without your being aware of them. Tears are not bad, but if you could succeed in restraining them, you will find greater joy in the inner companionship with your Beloved. The spiritual path is closely connected with feelings; that’s true. However, this does not mean that inner passion should be exposed through an outer display, such as the shedding of tears. Someone who has a pure and sensitive heart may even feel that he should weep for years and years in the memory of his Beloved. However, if you can experience within your heart a continuous and deep longing for the Beloved, without any external sign, so much the better. Weep within continuously; outwardly remain normal and cheerful.
– Meher Baba [November 1952]
GLIMPSES OF THE GOD-MAN, MEHER BABA
Vol. 3, pp. 165-168, by Bal Natu
https://avatarmeherbabatrust.org/wp-content/uploads/2019/11/Glimpses_Three_P2.pdf
मोहब्बत की कोई मंज़िल नहीं है
मोहब्बत मौज है, साहिल नहीं है
मेरी अफ़्सुर्दगी पे हँसने वाले
तेरे पहलु में शायद दिल नहीं है
(1)
ना रुकते है आंसू ना थमते हैं नाले
ना रुकते है आंसू ना थमते हैं नाले
कोई उन से जा के ज़रा इतना कह दे
ना रुकते है आंसू ना थमते हैं नाले
क़ासिद पयाम-ए-खत को देना बहुत न तूल
बस मुख़्तसर ये कहना के अब
ना रुकते है आंसू ना थमते हैं नाले
ना रुकते है आंसू ना थमते हैं नाले
कहो कोई कैसे मोहब्बत छुपा ले
(2)
करे क्या कोई वो जो आए यकायक
निगाहों को रोके या दिल को संभाले
(3)
चमन वाले बिजली से बोलें न चालें
गरीबों के घर बे-खता फूँक डाले
(4)
क़यामत है ज़ालिम की नीची निगाहें
क़यामत है ज़ालिम की नीची निगाहें
ज़ालिम की नीची निगाहें
क़यामत है क़यामत है क़यामत है
ज़ालिम की नीची निगाहें
खिलना कम कम कली ने सीखा है,
‘मीर’ उन नीमबाज़ आँखों से
ज़ालिम की नीची निगाहें
क़यामत है ज़ालिम की नीची निगाहें
खुदा जाने क्या हो जो नज़रें उठा लें
(5)
करुँ ऐसा सज्दा वो घबरा के कह दें
खुदा के लिये अब तो सर को उठा ले
(6)
तुम्हें बंदा परवर हमी जानते हैं
तुम्हें बंदा परवर हमी जानते हैं
तुमको हमी जानते हैं
हमी जानते जानते जानते हैं
कभी हम से कभी गैरों से शनासाई है
बात कहने की नहीं तू भी तो हरजाई है
बस तुमको हमी जानते हैं
हर एक बात पे कहते हो तुम कि तू क्या है
तुम्ही बताओ ये अंदाज़ ए गुफ़्तुगू क्या है
तुमको हमी जानते हैं
तुम्हें बंदा परवर हमी जानते हैं,
बड़े सीधे सादे, बड़े भोले भाले
(7)
बस इतनी सी दूरी, ये मैं हूँ ये मंज़िल
कहाँ आके फूटे हैं पाँव के छाले
(8)
‘कमर’ मैं हूँ मुख्तार तंज़ीम ए शब् का
है मेरे ही बस में अंधेरे उजाले
ना रुकते है आंसू ना थमते हैं नाले …
Na Rukte Hain Ansoo
by Nusrat Fateh Ali Khan
https://youtu.be/c5RbkAcgGAE
———————————–
अफ़्सुर्दगी – depression, उदासी
नाले – lamentations, watercourse, आह, विलाप
यकायक – अचानक, Suddenly
चमन – रौनक की जगह, flourishing(ख़ुशहाली) place, flower garden
बिजली – power, प्रकाश, Lightning
पयाम-ए-शौक़ – message of love
तूल – length, लम्बाई
गरीब – poor person, humble person
घर – home, heart
बे-खता – innocent, faultless
फूंकना – to set on fire(जलाना), inflame(प्रज्वलित करना), kindle(arouse or inspire an emotion or feeling)
कली – फूल का प्रारंभिक एवं अविकसित रूप
नीम-ख्वाबी – half-asleep
शनासाई – परिचय; जान-पहचान
हरजाई – हर स्थान पर, सभी जगह आने-जाने वाला, आवारा
बंदा-पर्वर – benefactor, सेवक और भक्तों पर दया करने वाला, ईश्वर, संरक्षक
मुख्तार – empowered
तंज़ीम – organisation, प्रबंध
शब – night, रात
———————————–
———————————–
———————————–
October 1948,
… This message from Baba was read out by Sarosh –
Selfless work, as you all know, has many aspects in the social and political fields. Each aspect thereof, though tinged by a particular cultural background, has its own merit and consequential reward.
But the work relating to the welfare of babies is in a class by itself. Babies and infants, everywhere in the world, are the very epitome of God’s purity and innocence. They are guileless and helpless — and yet they desire and expect nothing.
Why do men see and recognize the enemy and the criminal outside? Because the so-called enemy and the criminal are already within them. Babies have no criminal or enemy within and, therefore, see none outside.
I am also called “Baba,” which endearingly means a baby. In fact, all God-realized souls are unsophisticated, like babies. I therefore see and enjoy my purity and colorlessness in the unselfconscious ones — the babies.
This is what is real selfless service, when you are serving the little selfless ones — and this is tantamount to rendering service directly unto God. The Biblical statement “And whoso shall receive one such little child in my name, receiveth me,” bears out what I have said.
I bless you all.
https://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=2676
February 1958,
… In this Avataric period, God the Father is very pleased with me at my being infinitely bright, infinitely intelligent, infinitely brilliant, ustad [masterful], and so forth. I give promises and never fulfill them. [The group laughed.]
I am bright and shrewd, as my Father wants me to be, and I am the Beloved Son of my Father.
At the same time, in this form, I am physically disabled. In America in 1952, I broke the left side of my physical frame from head to foot. Now in India, the right side has been completely shattered in the recent auto accident.
Besides being physically disabled, I am infinitely bhola [innocent], guileless and easily duped. Therefore, I always listen to all that you say and yield to your wishes. I have not the strength to say no to any of you, nor refuse any of your requests, despite my plans, instructions and circulars.
Thus, I am the well-beloved Son of God as the Mother also. In this incarnation of the Avatar, God has the chance, as it were, to play the part of both Father and Mother.
– Meher Baba
https://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=4283
March 1963,
As Meher Baba the Avatar, I have two weaknesses. One weakness is that I am bhola [innocent, guileless]. That is, I keep company with all my lovers, allow them to say what they like. The second weakness I will tell you when I come again after 700 years during my next advent.
– Meher Baba
https://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=4935
_______________________
Weep Within; Outwardly Remain Cheerful
… For us visitors, things were proceeding at a leisurely pace on the morning of November 6th [1952]. Baba, however, was busy in His cabin discussing with different mandali various items connected with the ensuing gathering. He came into the hall at 9:00 A.M. and asked all of us to wash our hands and faces. We quickly left the hall and returned in five minutes. Nilu, however, who was having his bath, was late in arriving. Now Baba gestured that we should all stand up. Then he told Nilu, Padri, Baidul and Eruch to repeat respectively the following names of God seven times; Om Parabrahma, Paramatma; Ya Yezdan; La Ilaha Illallah; and O God, Father in Heaven.
These were the names used in the non-stop jap, or repetition, in the jhopri. When all had sat down, Baba smilingly gestured, “I forgive Nilu for his late arrival and in return he should bear with me for not giving him any sweets!” (Nilu was well known for his sweet tooth.) In Baba’s company, serious and light-hearted moments often followed one another.
Baba then asked Goma Ganesh, an old-time devotee, to read out his poems to Him. In October, 1948, Baba had inaugurated a school for small children, named Babawadi, which was conducted by him. At that time Baba had given a special message in which He stated, “I am also called ‘Baba’ which endearingly means a baby, and in fact, all God-realized souls are unsophisticated like babies. I, therefore, see and enjoy my purity and ‘colorlessness’ in the ‘unselfconscious ones’—the babies.” Today Baba casually remarked that babies in a way are “unconsciously conscious” of a state experienced by a Perfect One who is a Majzoob and not a Perfect Master and who lives a life of “conscious inaction.”
Perhaps this could be one of the reasons why Baba liked people working for the welfare of the young. Baba also heard Goma Ganesh’s report on the progress of Babawadi and expressed His happiness with the work carried out by the school. In the end, Baba conveyed to him, “Don’t hesitate to pursue this work. Don’t worry, don’t fear. I will help you in your honest endeavor to serve children.”
Following this there was some informal conversation about the masts during which Baba quoted a line from a Persian couplet as follows:
Ba khuda masti kun-o
Ba awalia hoshyar bash.
That is, “Do what you like with God the Absolute, but be very careful in your dealings with walis.” Baba explained that a wali has access to the powers in Vidnyan. He is not bound either to good or bad. So if anyone plays mischief with him, he will not hesitate to use these powers, although unwittingly, in a fit of displeasure, for example. The wali’s use of these powers may sometimes wipe off the best of sanskaras that one may have. Baba also added that a Sadguru is like an ocean that absorbs everything that comes to it, including things like mischief and criticism. However, beware of your relationship with a wali— friend of God.
In the afternoon, people from Arangaon sang bhajans in the hall. Then followed a qawwali program which continued for about two hours. Regarding a statement in one of the ghazals about shedding tears, Baba conveyed, “It is very difficult to control tears which stream down the cheeks without your being aware of them. Tears are not bad, but if you could succeed in restraining them, you will find greater joy in the inner companionship with your Beloved.
“The spiritual path is closely connected with feelings; that’s true. However, this does not mean that inner passion should be exposed through an outer display, such as the shedding of tears. Someone who has a pure and sensitive heart may even feel that he should weep for years and years in the memory of his Beloved. However, if you can experience within your heart a continuous and deep longing for the Beloved, without any external sign, so much the better. Weep within continuously; outwardly remain normal and cheerful.”
At about five in the evening, the qawwali program was over. Baba asked us all for the second time to wash our hands and faces, and the same four mandali repeated the names of God as they had done in the morning. As Baba got down from His gadi, He turned to Nana Kher with a questioning look and gestured, “Why are you growing a beard?” Nana answered, “It is convenient for me.” Baba looked puzzled and added, “It’s good that you did not get married as your wife might not have like the sight of a bearded husband.”
The real reason behind Nana’s beard was that he had tough whiskers and it took him at least half an hour to get a close shave. Thus the growing of a beard was a time-saving device. However, Baba’s casual joke in time resulted in Nana’s shaving regularly, although this entailed a half hour ritual! Baba wants His people to live a normal life in the world while inwardly remaining detached from all circumstances, except our attachment to Him. When leaving the hall, Baba asked all not to worry about anything and to keep fit and trim for the three-day gathering.
GLIMPSES OF THE GOD-MAN, MEHER BABA
Vol. 3, pp. 165-168, by Bal Natu
https://avatarmeherbabatrust.org/wp-content/uploads/2019/11/Glimpses_Three_P2.pdf
“It is difficult for one to understand the Spiritual Path, and still more difficult to get on the Path.”
– Meher Baba
The Everything and The Nothing, page 39
https://avatarmeherbabatrust.org/wp-content/uploads/2019/11/Everything_r.pdf
The Pearl Diver:
When I became a lover I thought I had gained the Pearl of the Goal; foolish I did not know that this Pearl lies on the floor of an ocean which has innumerable waves to be encountered and great depths to be sounded.
—HAFIZ
In the beginning the seeker of truth is like a man who, having heard that a priceless pearl is to be got from the depths of the ocean, goes down to the seashore and first admires the vastness of the ocean and then paddles and splashes about in the shallows and, intoxicated with this new excitement, forgets about the pearl.
Out of many who do this, one after a while, remembers his quest and learns to swim and starts to swim out.
Out of many who do this, one masters swimming and reaches the open sea; the others perish in the waves.
Out of many who master swimming, one begins to dive; the others in their enjoyment of mastery, again forget about the pearl.
Out of many who practise diving, one reaches the ocean bed and grasps the pearl.
Out of many who get hold of the pearl, one swims back up to the surface with it, the others stay stuck on the floor gazing with wonder at the pearl.
Out of many who swim up to the surface, one returns to the shore. This one is the Perfect Master (Qutub) and He shows His pearl to the others – the divers, the swimmers, the paddlers, and so encourages them in their efforts. But He can if He wishes cause another to become the possessor of the pearl without that one having to learn swimming and diving.
But God-Man or Avatar is the Master of Masters (Qutub-al-Aktab), and can give possession of the Pearl to any number he likes. The Qutub is perfect Perfection, but is circumscribed by His office in regard to His help to men. The Avatar is beyond limits of function; His power and the effects of His power are boundless. The absolute Perfection of the Perfect Master is the same as GodMan’s. The difference between them is in the scope of their functioning. One is limited, the other is unlimited.
The Everything and The Nothing by Meher Baba, page 20
https://avatarmeherbabatrust.org/wp-content/uploads/2019/11/Everything_r.pdf
August 1958,
… Once at this time, during a game of cards, Baba explained –
All action from you, as individuals or isolated points in consciousness stationed on different levels and planes, is limited in expression and result. For instance, a nod of your head in reply to different questions serves as a reply indicating different activities and moods. I might ask – “Did you eat? Did you sleep? Did you cry? Are you happy?” and each time you will nod your head signifying either yes or no. But each nod expresses and conveys only one thing at a time.
Contrary to that, each and every action of the Avatar or a Sadguru gives rise to manifold actions on different planes of consciousness. Each movement of mine is unlimited in its action and reaction, expression and result. If I do any action on the gross plane, immediately its effect automatically creates varied actions on different planes. One nod of my head gives rise to a wave of innumerable actions and reactions simultaneously on all planes of consciousness.
It is similar to a switch in a factory that is connected to so many machines, the lights, et cetera. So many things get started with one pull of the switch, without much effort.
For that reason, in Sufi literature the Sadguru is called a “Qutub” which literally means pivot or axis. Thus, the Qutub is the axis around which everything in creation revolves, and since he is the center of everything, everything is equidistant from him on every plane. He is like the hub of a wheel around which all the Universal work, resulting from his physical movements, automatically goes on.
Thus, by this game of cards and checkers and by all my other activities, varied effects are produced on all planes, and my universal work goes on automatically without my being required to exert any special effort.
Also in this respect, Baba mentioned that the Avatar and Sadgurus are “Unlimited” and for their Universal work they employ limitless means on occasions. For this reason, one should never imitate their actions, but simply do as they advise.
https://www.lordmeher.org/rev/index.jsp?pageBase=page.jsp&nextPage=4461
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Meher Songs 