Eruch Jessawalla

Eruch Jessawalla

Eruch Jessawalla

During World War II, Meher Baba and his mandali traveled extensively, often in third-class train compartments filled with military personnel. At a busy junction, they encountered a Sikh soldier who offered them space in his compartment, despite the overcrowding. The mandali, responsible for Baba’s well-being, found the experience humiliating, as they had to push Baba through windows to board trains. While traveling to Bombay, Eruch and Baba encountered a chaotic situation on the train as soldiers tried to force their way into their compartment. Baba intervened, urging the soldiers to stop fighting and reminding them of their shared purpose. His words calmed the situation, and Baba later provided tea and sweets to the soldiers, leaving a lasting impression on them.

Consciousness gained is never lost. When seeking answers about reality, remain grounded and observe the reflection of reality in the present moment.

Eruch and Kaka were tasked by Meher Baba to search for God-intoxicated individuals, known as “masts,” in South India. Despite receiving guidance on identifying masts, they were unsuccessful in persuading any to join Baba. Baidul, known for his inquisitive nature, was particularly adept at finding masts and became the “chief” of the mast tours.

While playing cards at Guruprasad Hall, Meher Baba signaled his disciples to hide their cards and be quiet as visitors arrived for darshan. This act of discretion was meant to prevent the visitors from misunderstanding the situation, as they were not ready to comprehend the deeper meaning of Baba’s actions. Baba often demonstrated discretion, interacting with people from all walks of life, including those considered disreputable, to teach humanity the importance of using discretion in their interactions.

Eruch advises followers of different religions not to abandon their faiths but to live according to their religious teachings. He emphasizes the importance of understanding the true essence of one’s religion, rather than just following rituals. Eruch suggests that children should be exposed to their religious heritage to better understand and share the teachings of Meher Baba.

Eruch recounts a time when he attempted to run away from Baba, feeling overwhelmed by the constant presence and teachings. He was called by Baba to leave his worldly life and join Him, a request he accepted without fully comprehending the implications. Despite his initial reluctance and the burden of leaving his family and responsibilities behind, Eruch ultimately found peace in the belief that it was Baba’s grace that brought him to this path. Eruch recounts a time when they were sent on a short outing to Mahableshwar by Meher Baba. Despite the peaceful setting, they were constantly reminded of Baba, as people everywhere spoke of Him. This experience highlighted Eruch’s need for both proximity to Baba and occasional intervals of separation to appreciate His presence more deeply.

Eruch recounts a time when Baba wanted him to accompany Him on a trip to the West in 1952. Despite feeling physically exhausted and believing it was impossible, Baba insisted, even threatening to send him away if he refused. Eruch, though he refused to accompany Baba on His trip to the West, eventually realized that Baba was giving him the strength and capacity to fulfill this task, demonstrating His compassion and the true nature of their relationship. Baba instructed Eruch to travel across Pakistan and India to spread His message of love and truth. Despite feeling unprepared and overwhelmed, Eruch found strength and guidance in Baba’s teachings, realizing that true capability comes from surrendering to Baba’s will. This experience taughtEruch the importance of being determined to be Baba’s, allowing Him to work through them.

Eruch explains that experiencing life’s joys and sorrows is necessary for true fulfillment. He uses a parable of a wealthy father who allows his son to climb mountains, despite his wealth allowing him to bypass the experience, to illustrate that the journey and its challenges are essential for genuine joy.

A pilgrim, relying solely on faith, embarks on a journey to Mecca with only a rope and bucket. He encounters a well with receding water, unable to reach it despite his efforts. After discarding his rope and bucket, the water level rises, allowing him to drink. He later recounts his experience to the Perfect Master, Junayat, who admonishes him for his lack of faith, suggesting that with true faith, the water would have risen to the brim.

In the early 1920s at Meherabad, there was a persistent water shortage. Baba, after being asked by the mandali, pointed out a spot for a new well. Despite their efforts, the mandali encountered hard rock and eventually gave up, resigned to the water shortage. Meher Baba worried about a man who came to Him for water and what would happen if didn’t get it, fearing the man would spread rumors and drive His followers away. When the man returned with water, Baba revealed that it was the man’s faith that brought the water, not His blessing. Baba then used the opportunity to highlight the difference between faith and conviction, praising His followers for their unwavering belief in Him despite not receiving the water.

Eruch explains that heaven and hell are not physical places but states of consciousness experienced within. He shares a story of a king who encounters a silent man who, when threatened, succinctly defines hell as the king’s anger and heaven as the man’s calm response. Eruch concludes by dismissing the idea of heaven and hell as external places, emphasizing that they are internal experiences shaped by impressions.

During a drought, a congregation gathers for a prayer meeting to ask for rain. The priest, observing the lack of umbrellas, remarks that their faith is insufficient to bring rain.

A pilgrim recounts a story from the book “Night” about a boy hanged in a concentration camp, prompting a discussion about God’s presence during suffering. Eruch agrees with the idea that suffering leads one towards God, citing Baba’s teachings, and acknowledges his own lack of suffering in this life, attributing it to divine grace.

A school teacher, facing job loss due to a lie and a missed inspection, is advised to mention Meher Baba to the superintendent. The superintendent, a devotee of Meher Baba, is moved and helps the teacher rectify his mistake. Grateful for the intervention, the teacher attends Meher Baba’s darshan in 1954, solidifying his faith.

Remembrance of God is likened to a polish that removes rust from the heart, which is often only sought during times of suffering.

A discussion about the value of projects that require focus on Meher Baba, even if they seem undesirable at the time. The conversation then shifts to a story about the saint Rabia, who scolded a young man for complaining about a headache, pointing out that he had never thanked God for the absence of headaches before. This story highlights the importance of gratitude and perspective.

Eruch Jessawalla

A discussion about suffering during World War II and its connection to spiritual beliefs. It is suggested that the suffering endured by the Jewish people during the Holocaust was a form of atonement for the crucifixion of Jesus, but this idea is rejected as it contradicts the concept of divine forgiveness. Instead, it is proposed that the suffering served as a catalyst for people to turn towards their faith and seek spiritual connection.

Suffering is necessary for the soul, just as pain is necessary for the body. Suffering keeps the soul polished and bright, while pain keeps the body healthy and strong.

Eruch B. Jessawala recounts a conversation with Meher Baba, who, while being massaged, said, “He did not return.” Eruch initially didn’t understand but later realized Baba was referring to a Tibetan monk who disappeared and whose followers continued to wait for his return. Baba then reassured Eruch, saying, “He did not return, but I shall return.”

During the partition of India, Eruch B. Jessawala and his companions traveled by train, witnessing the violence and communal unrest firsthand. To ensure their safety, they secured a small compartment near the engine, away from the main platform. Baba, their leader, cleverly disguised himself as a corpse, lying on a single seat covered with a bedsheet, deterring potential intruders and allowing them to continue their journey unharmed.

During a mast tour, Meher Baba and his mandali stayed at a government rest house. Despite the heat, Baba disliked fans and asked Eruch to turn off the fan below his room, causing Eruch embarrassment as he had to explain the noise to the staff. This incident highlights the challenges and awkward situations the mandali faced while following Baba’s instructions. Eruch, seeking help for Meher Baba’s sleep, asked a man to stop his fan and sleep outside. The man, curious about the situation, later requested to see Meher Baba. Meher Baba, feigning illness, allowed the man a brief darshan, revealing his awareness of the man’s curiosity. A pilgrim recounts a story where a police officer recognized the pilgrims despite their fake names. The officer, who was a devotee of Baba, helped them, demonstrating how Baba provides opportunities to fulfill His commands.

wo monks, bound by rules prohibiting contact with women, encounter a stranded woman. One monk carries her across a puddle, while the other, troubled by the breach of rules, remains silent. Upon reaching the monastery, the silent monk questions the first about their adherence to the rules, highlighting the difference in their interpretations.

While the absence of Baba in the body is sometimes missed, the ingrained understanding that Baba is not His body prevents suffering. Glimpses of Baba are found in and through others, providing comfort.

Rustom, Adi’s older brother, was with Baba until 1939-40 and then disappeared, last seen in Rishikesh. He left his business, Sarosh Motor Works, to his brother Ramjoo.

Eruch JessawallaMeher Baba underwent physical suffering and hardships as part of His universal work, which involved drawing hearts to Him and helping those on the path of spiritual evolution. His work, though not fully understood, was believed to involve helping individuals on different planes of consciousness and providing a push to those ready for spiritual advancement. Baba’s “nazar” or gaze on individuals was a way of guiding and protecting them, even if it sometimes seemed like an obstacle to their desires.

A pilgrim inquires about the lack of Japanese and Chinese followers of Meher Baba. Eruch explains that while Baba has traveled extensively, His influence will spread over time, citing the example of a Japanese man in 1954 named Hitaka who became a follower. Eruch also mentions a Japanese man, Rin Jubishi, who claims to be a master and is interested in translating Baba’s words into Japanese.

Baba believed that healing should be attributed to a higher power, not the healer themselves. While He didn’t discourage healing, He emphasized that healers should not take credit for the healing.

Baba has given us an innate ability to know when we displease Him, akin to a conscience. This inner knowledge is often overshadowed by our desires and reasoning, but it will persist until we acknowledge it. True awareness comes when we lose interest in actions driven by self-interest, aligning ourselves with Baba’s will.