The Quran in its Original Arabic

This tweet caught my eye this morning. It provides an excellent explanation of why the Qu'ran remains in its original language.

Emelia

@FreyaNorthnyot

·

4h

Why is the Quran only in Arabic? I've heard this question so many times. "If the Quran is for all of humanity—why isn't it in every language?" "Why do I have to learn Arabic to understand it properly?" "Isn't that unfair to non-Arabs?"

Here's the answer: Because language isn't just words. It's precision. And Arabic? It's one of the richest languages on earth. One word can carry multiple meanings—depending on how you read it. Take the word: عَقْد With different vowel marks (tashkeel), it means completely different things: عِقْد (ʿiqd) = a necklace (worn around the neck) عَقْد (ʿaqd) = a contract (a binding agreement) عُقْد (ʿuqd) = complexity, or the act of tying knots عَقَد (ʿaqada) = he made a contract, or he complicated something And here's the beauty: عَقْد can also mean a decade—ten years. Same letters. Different meanings. All precise. All intentional. Now imagine trying to preserve that in translation. You can't. In English, "necklace" and "contract" are completely different words. But in Arabic? They share the same root—because both involve binding. That's the depth of Arabic. And that's why the Quran was revealed in it. Because no other language could carry the layers of meaning Allah intended. Now imagine the word of Allah. If the Quran was revealed in multiple languages Each translation would lose something. Each version would be slightly different. And people would argue: "Which version is the real Quran?" So Allah chose one language. Arabic. Not because Arabs are better. Not because non-Arabs are less important. But because the message needed to be preserved—exactly as it was revealed "Indeed, We have sent it down as an Arabic Quran that you might understand." (Yusuf 12:2) "And if We had made it a non-Arabic Quran, they would have said, 'Why are its verses not explained in detail? Is it a foreign [recitation] and an Arab [messenger]?'" (Fussilat 41:44) Allah knew. If the Quran was in a foreign language to the Arabs they would have rejected it. If it was in multiple languages—it would have been distorted. So He revealed it in Arabic. Clear. Precise. Preserved. And here's the beauty: The Quran can be translated. You can read it in English, Urdu, French, Chinese, Spanish—any language. But the translation is not the Quran. It's an interpretation of the meaning. A shadow of the original. The actual Quran The words Allah spoke— The revelation that came to the Prophet ﷺ— That's only in Arabic. And that's why Arabs and non-Arabs are equal in this. Because neither of them speak the Arabic of the Quran anymore. Modern Arabic ≠ Quranic Arabic. An Arab today has to study the Quran just like a non-Arab. They have to learn the grammar, the vocabulary, the deeper meanings. No one gets a free pass. when people say "it's unfair"— Ask yourself: Is it unfair that doctors have to learn medical terminology? Is it unfair that lawyers have to learn legal language? No. Because if you want to access something valuable— You have to put in the effort. And the Quran is the most valuable thing you'll ever read. So yes—it takes effort. Yes—you have to study. Yes—Arabic is hard. But that's the point. The things that matter most— Are never easy. And here's the miracle: Millions of non-Arabs have memorized the Quran. In a language they don't even speak.. They memorized it. Word for word. Letter for letter. Because when Allah wants something preserved He makes a way.

Karen Armstrong in her book "Muhammed" makes mention of the richness of the language used in the Quran. Here is a summary from the book generated by Gemini:

Based on the provided text, the Arabic language used in the Qur'an is described as a "sacred language" that provides an encounter with transcendence and acts as a bridge between the mortal world and the divine.

Details regarding its complexity and richness of meaning include:

• Oral Tradition and Sound: The word Qur'an means "recitation," and the text was designed to be read aloud, where the sound is considered an essential part of the meaning.
• Musical Complexity: The text contains recurring themes, sound patterns, and internal echoes that function like variations in music, subtly amplifying original melodies and adding layers of complexity.
• Structural Integration: These internal echoes link passages that may initially seem separate, integrating different strands of the text as one verse qualifies and supplements others.
• Intentional Repetition: The Qur'an uses repetition not to impart factual information instantaneously, but to help listeners slow down their mental processes and enter a different mode of consciousness over time.
• Shifting Perspectives: The divine voice in the text constantly changes how it refers to itself (using "we," "he," "your lord," "Allah," or "I"), shifting its relationship to both the Prophet and the audience.
• Rich Allusiveness: The language is described as "rich" and "allusive," utilizing rhythms that assist in grasping the text's more elusive teachings.
• Grammatical Ambiguity: Early surahs often posed teachings as questions with grammatically ambiguous or indefinite responses, inviting listeners to meditate on images rather than providing decisive, certain answers.
• Linguistic Roots: The names for God, al-Rahman (the Compassionate) and al-Rahim (the Merciful), while masculine nouns, are etymologically related to the Arabic word for "womb," introducing a strong female presence into the text.

Meher Baba on March 14th

It's been a while since I used my notebook for Meher Baba in NotebookLM. I decided to test it out to find out what Baba was up to on Pi Day (March 14th) through the years. Here was the result.

Based strictly on the provided Lord Meher volumes, here is a comprehensive and detailed record of Meher Baba's activities explicitly dated March 14th across the years.

• March 14, 1923: More articles appeared in the Bombay newspapers slandering Meher Baba. Amazingly, the more this opposition spread, the more his name came into prominence. One Gujarati newspaper, Insaf, even printed an appeal to public leaders to "take drastic steps to rip to pieces the net of the corruptive and depraved trio of Meher Baba, Babajan, and Upasni Maharaj!".
  
  
• March 14, 1930: The disciple Anna 104 arrived from Ahmednagar and requested that Baba grace the wedding of Anna’s nephew in Sholapur.
  
  
• March 14, 1944: Meher Baba traveled to Paithan with Adi Sr. and Jalbhai. Over the five-day period he spent there, almost 3,000 persons were given grain, and Baba personally oversaw this charitable work.
  
  
• March 14, 1947: In the morning, Eruch drove Baba and the women mandali from Poona (where they had stayed the previous night) to Meherabad. Baba stayed there for six days, sleeping at night on the hill and coming down during the daytime for his work.
  
  
• March 14, 1948: Baba traveled to Bombay in Elizabeth Patterson’s green DeSoto, driven by Adi Sr. He was accompanied by Jalbhai and the Pimpalgaon women mandali. The women stayed with Arnavaz at her and Nariman’s apartment (Ashiana), while Baba, Jalbhai, Adi Sr., and Baidul stayed at Meherjee’s home.
  
  
• March 14, 1965: Sarosh was permitted to bring his grandson and family to Meherazad so the baby could be with Baba on his first birthday.

I can use the prompt for any day I choose so that's useful.

Sassoon Hospital

 Last night, laying in bed and awaiting sleep, I remembered that Meher Baba was born in a Jewish hospital. I asked NotebookLM the following:

Can you confirm that Meher Baba was born in a Jewish hospital and can you include all the information you have about the hospital and Baba's stay in it.

Yes, the sources confirm that Meher Baba was born in a hospital maintained by a Jewish family. Specifically, he was born on February 25, 1894, in Sassoon Hospital in Poona (now Pune), India, which the texts note "was maintained at the time by a well-known, philanthropic Jewish family".

Here is all the information provided in the sources regarding Sassoon Hospital and Meher Baba's connections to it:

• His Birth: Meher Baba (born Merwan Sheriar Irani) was delivered at Sassoon Hospital.

• His Sister's Birth: On December 15, 1918, his sister Manija (Mani) was also born in Sassoon Hospital. Merwan would often cycle to the hospital to bring food for his mother, and he was the first to see the new baby, picking her up and kissing her before the nurses even gave her a bath.

• Visiting a Dying Friend: When his childhood friend Ramnath fell critically ill after returning from Burma, he was admitted to Sassoon Hospital. Merwan visited him there every day. During one of these visits, Ramnath passed away with his head resting on Merwan's lap.

• 100th Anniversary and Blessing: In 1968, Sassoon General Hospital celebrated its 100th anniversary. The organizing secretary requested Baba's blessings for the occasion, and Baba dictated the following message on September 10, 1968: "I give my blessings to the administrative, medical and worker staff of this hospital in which I, the Deliverer of the world, was delivered to the world". Baba also gave a donation of Rs. 1,000 towards the centenary celebration.

• Commemorative Plaque: As part of the centenary events, a special function was held on December 9, 1968, to unveil a marble plaque on the outside wall of the hospital building where he was born. The plaque reads in both English and Marathi: "AVATAR MEHER BABA WAS BORN IN SASSOON GENERAL HOSPITALS ON 25TH FEBRUARY 1894".

I also remembered that he attended a Catholic high school and so I asked NotebookLM the following:

Can you provide as much detail as possible concerning Meher Baba's eduction: primary, secondary and tertiary. 

Meher Baba (born Merwan Sheriar Irani) began his formal education around the age of five when he was admitted to the Pudumji School, a Gujarati-medium primary institution. He studied there for three years, learning the Gujarati alphabet and basic numbers. He disliked arithmetic, but it was during an arithmetic lesson taught by Miss Ratanbai that he had a profound mystical experience, visualizing "a great glitter of circles with tiny points in them as if suns, moons and stars were being projected from those points". At age nine, on 31 August 1903, he entered the Poona Camp Government English School, a school built by the British. During his five years there, he proved to be a highly disciplined student who maintained fixed times for his studies, reading, and prayers, while also excelling in athletics.

For his secondary education, Merwan began attending St. Vincent's High School on 4 January 1909. St. Vincent's was an all-boys Roman Catholic preparatory school in Poona run by Christian missionaries, known for its strict discipline. Merwan completed his grades here with high credit. Academically, he ranked high in almost all subjects, particularly Persian, which he loved. His main interests were literature and history; he eagerly read works by William Shakespeare, Percy Bysshe Shelley, William Wordsworth, and Sir Walter Scott. Conversely, he cared little for geography, science, and mathematics, though he never failed them. Outside the classroom, he was an outstanding athlete who won cups and medals in long-distance running, high jumping, soccer, and field hockey. His favorite sport was cricket, where he played first string as a wicket-keeper and set school records that remained unbroken for years. In December 1911, he passed the matriculation exam given by Bombay University.

At the age of seventeen, Merwan entered Deccan College in Poona for higher studies in Inter Arts. At the time, it was considered the finest educational institution in the province. He was an exceptionally bright student, well-regarded by his professors, and seen as a natural leader and arbiter among his peers. He formed an organization called the Cosmopolitan Club, which was open to members of any caste or religion and was dedicated to charity, staying informed on world affairs, and strictly prohibiting gambling and coarse language. He also joined the college boat club and remained a star player on the college cricket team.

During his college years, his passion for literature blossomed. His classmates nicknamed him "The Poet" or the "Atta-and-Dal Poet" due to his effortless ability to compose rhyming verses in Gujarati, Urdu, and Persian on diverse subjects. Under the pen name "Homa," he published poetry in Sanj Vartman, a popular vernacular newspaper in Bombay.

His tertiary education was permanently interrupted during his second year. In May 1913, while studying for his final exams at a local fire-temple, nineteen-year-old Merwan was called over by the ancient Perfect Master Hazrat Babajan. She kissed him on the forehead, unveiling his divinity. Although he continued to attend his college classes for a short time after this momentous meeting, his spiritual awakening led to a complete absorption in God-consciousness, bringing an end to his formal schooling.

What strikes me is the diversity of religions that he had contact with:

• Judaism: he was born in a Jewish-run hospital
• Zoroastrianism: as part of a Parsi family he followed the teachings of Zoroaster
• Christianity: he attended a Catholic high school
• Islam and Hinduism: growing up in Poona he was surrounded by followers of both thes religions

I also asked the following:

What interaction did Meher Baba have with Buddhism and Buddhists during his lifetime?

Meher Baba identified himself as the Avatar of the Age, explicitly stating that he was the same ancient entity who had previously incarnated as Gautama Buddha, as well as Zoroaster, Rama, Krishna, Jesus, and Muhammad. Because he taught the fundamental unity of all religions, he engaged frequently with Buddhist sacred sites, practitioners, and concepts throughout his life. 

Here are the key interactions and connections Meher Baba had with Buddhism:

Early Realization of His "Buddha" Identity During his college years, before fully embarking on his spiritual mission, a close friend named Ramnath showed young Merwan (Meher Baba's given name) a book titled Buddha Bhagwan. When Merwan read a passage where Buddha prophesied his return as Maitreya (the Lord of Mercy), he experienced a sudden, profound inner realization: "I am that, actually". Encouraged by Merwan, Ramnath traveled to Rangoon, Burma, to study Buddhism. When Ramnath fell critically ill, he returned to India and died with his head resting on Merwan's lap, unknowingly leaving his mortal body "on the lap of his beloved Lord Buddha". 

Visits and Seclusions at Buddhist Sites Meher Baba frequently visited significant Buddhist shrines and temples, sometimes for his internal spiritual work: 

• Sarnath and Sanchi (India): Baba took his disciples to Sarnath, where the Buddha gave his first sermon. While there, Baba reminisced about his past incarnation and remarked, "Buddha is now silent". He also visited the Great Stupa at Sanchi multiple times, telling stories of the Buddha's life, though he clarified that Buddha himself never lived there. 

• Ceylon (Sri Lanka): In 1933, Baba visited a Buddhist temple in Bandarawela. When a novice monk asked Baba's group to remove their shoes, an old man emerged, instructed the novice to let them enter, and exchanged peculiar hand signs with Baba. Baba later revealed the old man was a fourth-plane spiritual agent working for him. During another stop in Ceylon, Baba retired to a Buddhist temple for 24 hours of strict seclusion, aided by a centenarian who instantly recognized Baba's spiritual authority. 

• Penang (Malaysia): During his 1932 world tour, Baba stopped in Penang specifically to visit the local Buddha and Snake temples. 

Interactions with Buddhist Practitioners Baba attracted and guided several individuals with strong ties to Buddhism: 

• Christmas Humphreys: The president of the Buddhist Society of London visited Baba with his group in 1931. Humphreys was deeply moved by the encounter, stating, "If there were more Meher Baba’s in the world today, war would end for want of causes. This man of love sets all men an example!". 

• Frederic Fletcher (Prajnananda): An Englishman who had been living in India as a Buddhist monk for seven years, Fletcher attended an extensive 1930 interview between Baba and the writer Paul Brunton. 

• Pritam Singh Sahni: An Indian businessman living in Thailand who was highly honored by local Buddhists simply because he came from the land of the Buddha's birth. This reverence awakened a spiritual thirst in him to find the "living Buddha," prompting him to leave his business, return to India, and ultimately dedicate his life to Meher Baba. 

Philosophical Connections and Teachings Meher Baba often used elements of the Buddha's life to explain his own spiritual mechanics. He directly compared Hazrat Babajan (the Perfect Master who unveiled his God-realization) to the old woman who gave the Buddha a bowl of rice pudding just before his enlightenment under the Bodhi tree. 

Furthermore, observers noted that Baba's methods deeply mirrored Buddhist traditions. Like the Buddha, Meher Baba disliked when disciples plied him with intellectual questions, preferring to awaken direct spiritual experience rather than satisfy the intellect. His close disciple Jean Adriel noted that Baba's psychological technique of demanding total acceptance to achieve spiritual freedom was "basically the same as the teaching of Zen Buddhism". 

Ultimately, Meher Baba stated that his mission was not to establish a new religion, but to "bring together all religions and cults like beads on one string". He declared that he had come to reorient and revitalize the core truths hidden within all faiths, explicitly including "broad Buddhism," so that their original spiritual vitality could be kept alive.

Reading the reports from NotebookLM, his proficiency in languages was notable. I asked NotebookLM the following:

What language did Meher Baba (Merwan Irani) regularly speak in his home when growing up?

Based on the provided sources, Meher Baba's (Merwan Irani's) "mother tongue" was Gujarati. He even began his formal education around the age of five at a Gujarati-medium primary school. 

Because he grew up in a Persian Zoroastrian (Irani) family, Persian was also prominently spoken in his home. His father, Sheriarji, would read the Persian poetry of Hafiz to him, and his mother and grandmother were noted to sing together in Persian. 

In addition to his native Gujarati and Persian (Dari), he also learned to speak English, Hindi, and Urdu during his youth.

Mindfulness

Just read this article titled Meditation And Mindfulness Have a Dark Side We Rarely Talk About. Here is an excerpt from the article:

A 2022 study, using a sample of 953 people in the US who meditated regularly, showed that over 10 percent of participants experienced adverse effects that had a significant negative impact on their everyday life and lasted for at least one month.

According to a review of over 40 years of research that was published in 2020, the most common adverse effects are anxiety and depression. These are followed by psychotic or delusional symptoms, dissociation or depersonalisation, and fear or terror.

Research also found that adverse effects can happen to people without previous mental health problems, to those who have only had a moderate exposure to meditation and they can lead to long-lasting symptoms.

The western world has also had evidence about these adverse effects for a long time.

In 1976, Arnold Lazarus, a key figure in the cognitive-behavioural science movement, said that meditation, when used indiscriminately, could induce "serious psychiatric problems such as depression, agitation, and even schizophrenic decompensation".

There is evidence that mindfulness can benefit people's well-being. The problem is that mindfulness coaches, videos, apps, and books rarely warn people about the potential adverse effects.

This reminded me of what Meher Baba had to say about the practices like yoga, deep meditation and various forms of asceticism. I used NotebookLM to search 76 sources and summarise Baba's views on such practices.

The Results of Yoga, Deep Meditation, and Ascetic Practices on the Spiritual Path

Introduction

According to Meher Baba, various spiritual disciplines—including the yogas, deep meditation, fasting, and asceticism—have been laid down by ancient sages to help aspirants traverse the spiritual path. While these practices can yield profound inner experiences, deep peace, and advanced spiritual powers, they also contain hidden traps. Without the guidance of a Perfect Master, the results of these practices frequently become severe liabilities, capable of ensnaring the aspirant in heightened illusions, egotism, or even causing a catastrophic spiritual fall.

How These Practices Can Be an Aid

1. Uprooting Past Impressions (Sanskaras)

The true yogas (Karma Yoga, Dnyan Yoga, Raj Yoga, and Bhakti Yoga) serve as prominent signposts on the path to Truth. When followed correctly, they can help uproot the heritage of accumulated impressions (sanskaras) that bind the soul.

• In Karma Yoga, one loses the self in selfless service.
• In Dnyan Yoga, the mind is utilized to contemplation and meditation to check the expression of desires, thereby wiping out sanskaras.
• In Raj Yoga, the aspirant aims to stop the mind from thinking through intense concentration, steadily lessening the grip of sanskaras.

2. Providing Spiritual Rest and Energy

Deep meditation and yogic practices can lead to yoga samadhi (a state of trance). While temporary, this state provides the aspirant with a profound sense of peace. Baba explains that yoga samadhi allows the pilgrim to rest, much like sound sleep, giving the seeker renewed energy to proceed further along the spiritual path.

3. Developing Dispassion and Control

Ascetic practices—such as fasting, solitude, and the denial of physical desires—introduce a "negative assertion" that can help decondition the mind from its habitual attachments to the gross world. When intelligently handled, meditation conserves mental energy, increases the power of concentration, and can occasionally yield inner revelation.

How These Practices Can Become a Liability

Despite their benefits, Meher Baba repeatedly warns that these practices are fraught with profound dangers for the independent seeker.

1. The Trap of Occult Powers (Siddhis)

Intense yogic practices and penance can awaken dormant occult powers, such as the ability to walk on water, read minds, raise the dead, or halt moving trains. However, these powers (siddhis) are considered phenomenal and have nothing to do with true spirituality. They are described as "spectacles of colored glass" that merely alter the appearance of illusion. The fascination with these powers often distracts the aspirant from the true goal of God-realization.

2. The Danger of Misusing Power

The acquisition of these powers becomes a severe liability, particularly on the fourth plane of consciousness, where the aspirant wields infinite energy. If a yogi falls prey to the overpowering temptation to misuse these powers (for either selfish reasons or mere display), it triggers a cataclysmic psychic crash. This disaster completely disintegrates the soul's gained consciousness, throwing the pilgrim all the way back to the rudimentary consciousness of a stone, forcing them to restart the entire evolutionary journey.

3. Addiction to Trance (Samadhi)

The trance state achieved through yoga or deep meditation (yoga samadhi or haal) is entirely different from the permanent divine state of nirvikalpa samadhi (God-realization). In yoga samadhi, the mind is only temporarily stilled; as soon as the yogi returns to normal consciousness, their ego, intellect, and worldly desires instantly resume functioning. Meher Baba likens this state to a drug addiction or intoxication; the yogi may feel like an emperor while in the trance, but eventually suffers a "headache" of worldly strain upon waking. Consequently, some yogis become so addicted to this bliss that they remain stuck in trance for centuries, completely halting their spiritual progress.

4. Ego Inflation and Hypocrisy

Ascetic practices often breed a dangerous spiritual ego. Meher Baba points out that adopting outward signs of renunciation—such as wearing ochre robes, growing long matted hair, smearing the body with ashes, or sitting naked in the snow—can falsely court respect from the public. This public homage nourishes a superiority complex, turning the aspirant into a hypocrite who outwardly poses as a saint but inwardly remains plagued by worldly desires. Baba emphasized that it is easier to sit naked on a snowbound peak of the Himalayas doing meditation than to live with him and obey him implicitly.

5. The Creation of New Bindings

Independent efforts to annihilate the ego through intense austerities often backfire. Penance, mechanical fasting, and rigid yogic disciplines can actually create new bindings. Trying to escape from actions merely results in the action of inactivity, which strengthens the knots of entanglement. Furthermore, premature or unguided awakening of the kundalini through yogic exercises can lead to self-deception and cannot take the aspirant to the ultimate goal.

Conclusion

Ultimately, while yoga, deep meditation, and asceticism can elevate an aspirant to great heights, they cannot permanently destroy the deep-seated legacy of past sanskaras. The ego cannot annihilate itself simply through its own efforts or mechanical disciplines. To transcend these profound liabilities, Meher Baba asserts that the aspirant must rely on pure love and complete surrender to a Perfect Master, whose grace alone can safely remove the final veils of illusion.