Eruch Jessawala

Eruch Jessawala

Eruch Jessawala

Eruch Jessawala

Eruch Jessawala

Eruch Jessawala

Eruch recounts a story about Kent Rogers, who mistook the Dhuni pit for an ashtray and disposed of his marijuana there. The Dhuni, a pit used for burning sandalwood chips, symbolizes the burning away of attachments and the lower self. Eruch also mentions the Dhuni’s proximity to the road, which has become a concern due to potential government intervention.

Baba dictated “God Speaks” in English, with Eruch writing down his words. Occasionally, Baba would use special spiritual vocabulary in Marathi, which Eruch would then translate into English.

A British woman traveling with her husband, a government officer, asked Meher Baba for advice on her fear of snakes. Baba instructed her to wear a locket containing ash from a burnt eggshell around her neck. This remedy, based on the belief that snakes dislike the smell of burnt eggshells, would alleviate her fear and repel snakes.

Eruch, Baba’s interpreter, explains that he would always speak out loud Baba’s words, even when they were gestured or directed solely at him. This was to confirm Baba’s message and allow for corrections. While most Westerners understood Baba’s basic gestures and expressions, Eruch didn’t have the opportunity to assess their understanding of more complex gestures.

Eruch Jessawala

In 1954, Meher Baba publicly declared himself the Avatar, the Ancient One, for the first time. During a tour, a young man asked how to love Baba, prompting Baba to explain that love comes from remembering Him, just as one remembers a loved one. Baba advised the man to remember Him constantly, using any means necessary, to eventually bring Him into his own mind and heart. Baba explained that constant remembrance of Him leads to glorification of His creation and ultimately, a spontaneous realization of His true nature. This realization, akin to falling in love, results in a profound connection where the devotee becomes the beloved and Baba the lover. This union, known as realization, transcends individual identities and is the ultimate goal of love and devotion.

Harry Kenmore, a blind devotee, visited Meherazad to spend time with Baba, expressing his desire to live with Him permanently. Baba, anticipating Harry’s passing, reassured Eruch that he wouldn’t be a long-term burden. After Baba’s death, Harry, unsure of his next steps, sought guidance from Eruch, who reminded him of Baba’s unwavering invitation to return in July. Harry Kenmore stayed at Meherazad for a month, discussing Baba and His ways with Eruch. On the eve of his departure, a farmer greeted Harry in a manner reminiscent of Baba, confirming to Harry that his visit was indeed Baba’s invitation. Harry, deeply touched, fell ill and passed away shortly after.

Eruch explains that holding onto God’s feet is a metaphor for holding onto God in one’s heart. He shares a story of Radha, who loved Lord Krishna so much that her devotion caused blisters on His feet when she drank boiling milk, believing it was His will. This illustrates the Indian tradition of holding the feet of the Lord in one’s heart.

Karma is generated by actions, including heinous acts committed by those who are insane. These acts are a result of past karma and help to nullify it. To counteract karma, one should focus on imbibing the impressions of the impressionless, such as Meher Baba, saints, and lovers of the Lord, rather than trying to unravel the complexities of individual and collective karma.

To handle intuition, maintain a pure heart and a clean mind to receive guidance. Be open to intuitive feelings and act on them without overthinking or rationalizing.

Rafael reads a ghazal expressing longing and confusion about the Beloved’s fleeting attention. The Beloved, portrayed as a lion, encourages Rafael to fully embrace the dream-like state of their relationship. The Beloved promises to awaken Rafael from the dream when the time is right.

Meher Baba, the embodiment of love, desires only to be remembered and for His love to be reciprocated. He created the universe out of a need to share His love, and humans are the result of His imagination. By loving anything, we indirectly love Him, as He is the source of all love.

Baba initially discouraged the consumption of eggplants, but later allowed it and even enjoyed them himself. The initial restriction served as a reminder of Baba’s order and an opportunity for devotees to demonstrate their love and sacrifice for him.

Eruch reflects on the blessing of witnessing Meher Baba’s humanness, which will later reveal His divinity to the world. He likens the mandali to “bagasse,” the leftover sugarcane after juice extraction, rejuvenated by the love and presence of Baba’s followers. Eruch emphasizes the importance of sharing and experiencing Baba’s love, which will continue to influence the world for over a century.

Eruch recounts the story of Peter, a devout Christian who, despite his friends’ encouragement to pray and attend church, only acknowledges his presence to Jesus by saying, “This is Peter.” As Peter nears death, Jesus appears to him, affirming their connection. Eruch uses this story to illustrate the importance of inner devotion over outward expressions, likening it to the meaning behind saying “Jai Baba.”

Elizabeth and Norina, along with other Western women, lived a life of poverty and dedication while following Baba. They endured hardships, such as Elizabeth collecting old shoes for repair and Kitty searching for food on top of a bus in a dangerous area. Their unwavering commitment to Baba and His work was driven by their love for Him.

Eruch describes the New Life as a period of helplessness and hopelessness, where he and his companions followed Meher Baba’s orders without question while they wandered all over India for a few years from October 16, 1949. Despite the challenging conditions, including begging for food and shelter, they experienced a profound sense of freedom and companionship. Eruch recounts instances where Baba’s authority and divinity were revealed, such as when He commanded strangers to provide them with food, shelter, and even a camel, horse, and cows.

Eruch recounts a legend about Zoroaster curing a king’s horse, which led to the spread of Zoroastrianism. The king, Darius, loved his horse and, upon hearing of Zoroaster’s ability, summoned him from prison. Zoroaster agreed to cure the horse on the condition that the king, his family, and his subjects embrace Zoroaster’s monotheistic faith and spread it far and wide.