(Originally written in Gujarati Language)


Late Enlightened Saint Param Poojya



Translated in English from

original in Gujarati



Retired Professor of Philosophy





Published by:

Shrimad Rajchandra Prabhavak Trust

i Sankla Mansion, 3rd Floor, 9, BVK Iyengar Road

i Ugamchi Bldg, 2nd Floor
Belgaum Galli,
HUBLI - 580 028 (INDIA)

First Edition in English : 500
1991 A.D.
Second Revised Edition : 500
Price Rs 20/-

Typesetting at :
No. 28, Kilari Road,
Ph: 080-22264016

A Religious Book

Please deal with all humility while reading this book. Neither blot it, nor teas it, nor put it on the ground nor rear it while smoking. Ladies should avoid reading this book during mensturation period.




Shreemad Rajchandra says in `Moksh Mala' - Lesson No. 101 `A man who realises the mystery of internal character of great saints becomes God or Parmeshwar'.

The author, Param Poojya Brahmachariji has given the title to this book in Gujarati Language as ` Shreemad Rajchandra Jeevan Kala' which indicates that book being apart from a biography also reveals the secret of the art of Shreemad's spiritual life.

Param Poojya Shri Brahmachariji had recognised this internal spiritual character of Shreemad Rajchandra, and he has brought it to light in this book for benefits of all Aspirants of Self.

We are happy to present the English version of this book on the auspicious occasion of Pratishtha Mahotsav of installing Chitrapats of great Guru Shreemad Rajchandra and Great Saint Param Upkari Param Poojya Shri Laghuraj Swami and Param Poojya Shri Brahmachariji in newly constructed divine Prayer Hall at Shreemad Rajchandra Ashram, Agas (Gujarat) on the 21st January 1991.

This book in English from Gujarati has been translated by the learned Retired Professor of Philosophy Shri Dinubhai M. Patel while his stay in U.S.A as a mark of pure and praise-worthy devotion to Shreemad Rajchandra. He was greately influenced by coming in close contact of Late Saintly Enlightened Param Poojya Shri Brahmachariji, a religious authority at Agas Ashram.

Following three chapters which are equally important with will be published in separate books due to lack of time as we were in haste to bring out this book on the auspicious occasion of Prathistha Mahotsav :

1. `Summary Notes on Moksh Mala'

(Sixth Chapter in Gujarati Edition)

2. `Summary Note on Bhavanabodh'

(Seventh Chapter in Gujarati Edition)

3. The Enlightened Teachings of Shreemad Rajchandra'

(Twenty fifth Chapter In Gujarati Edition )

The books containing above three chapters will be available shortly.

We hope, this noble effort will prove fruitful to English-Knowing aspirants for liberation.

Date : 11-1-1991 -Publisher

Preface to Second Edition

We are happy to bring out second Revised Edition of Shreemad Rajchandra "Jeevankala" This edition has been corrected to improve language by Grammatical corrections as well as sentences without changing the style and flow of sentences of the earlier edition.

We have included the three chapters namely "Mokshmala Balavbodh" "Bhavana Bodh" and "The Enlightened Teaching of Shreemad Rajchandra" in the Second edition. Thus this edition will have all the 27 chapters as per original Jeevankala in Gujarati.

We acknowledge the efforts of late Shri Otarmalji K. Satiya the founder of Shreemad Rajchandra Prabhavak Trust, who had a vision that the literature of "Shreemad Rajchandra" should be made available to the English Knowing People of the world.

We hope this edition will inspire English knowing Aspirants for liberation by understanding the life of "Shreemad Rajchandra" originally written in Gujarati by Param Poojya Brahmachariji.

Readers are welcome to send suggestions for improvement of the book.

Date 31-03-2007 Publisher




The first book on the Life of Shreemad Rajchandra Ravajibhai entitled "Sakshat Saraswati" was published by his friend Shree Vinaychandra Popatlat Daftary who had prepared it in V.S. 1943 during the life time of Shreemad. Thereafter Shreemad himself wrote a detailed account of his activities upto thirteen years of age in V.S 1946. The spiritual aspirants of Ahmedabad who admired Shreemad Rajchandra published two other editions of "Sakshat Saraswati" in A.D. 1921. An essay on "The spiritual life of Shreemad Rajchandra " written by Zhaveri Manekal Ghelabhai in V.S. 1965 and read by him on the birth day anniversary of Shreemad Rajchandra is also published. Then also on various similar birthday anniversary celebrations, there used to be speeches of learned men such as Gandhiji, Anandshankar Bapubhai Dhruva, Kaka Kalelkar etc. on Shreemad Rajchandra and the collection of these speeches is also published.

The preparation of this book "Shreemad Rajchandra Jeevan Kala" also originated in the form of an essay in connection with a similar birth day anniversary celebration in v.s. 1991 at the suggestion of Shree Gopaldas Jivabhai patel but then he thought of printing it in a book form and so the later part of the essay was elaborated. Taking some part of this essay along with birth day anniversary speeches, he later on thought of publishing book, `Shreemad Ni Jeevan Yatra'. Accordingly it was published in V.s. 1991

On the occasion of the installation ceremony of Shreemad Rajchandra Mandir at Bhadran, the first edition of this book `Shreemad Rajchandra Jeevan Kala' was published by `Prasthan Karyalaya' Ahmedabad with a view to give it as a gift to all disciples of Shreemad Rajchandra attending the said ceremony at Bhadran in V.S. 1994. Since then, during six years considering the increasing usefulness of this book to spiritual aspirants, this second edition is published by Shreemad Rajchandra Ashram, Agas. ...........

Brahmachari Govardhandas

Shreemad Rajchandra Ashram, Agas
V.S. 2000, Jeth Vadi 8th, Wednesday.


"Aho! Aho! Shree Sadguru, ! Karuna Sindhu Apara;

Aa Pamar Par Prabhu Karyo, Aho ! Aho ! Upakara.

Shu Prabhu Charana Kane Dharu, Atmathi Sau Hin;

Te To Prabhue Apio, Vartu Charanadhin."

Meaning : "Oh! Oh! Revered True Teacher ! Ocean of unfathomable compassion, you Lord, have wonderfully obliged the miserable me. What shall I offer to your lotus like feet as anything other than the self Soul is unworthy of offering and even this Self Soul is gifted by you. Hence I decide to act to your oracle."

Manasi Vachasi Kaye Punya Piyusha Purnaha,

Tribhuvanamupakara Shrenibhihi Purayantah.

Paragunaparamanun Parvatikrutya Nityam,

Nijahradi Vikasantah Santi Santah Kiyantah ?

What can be the number of saints in this world whose mind speech and body are filled with the nectar of meritorious deeds; who fill the three worlds with series of obligations and who develop in their hearts the even atom like very virtues of others considering them like mountains?

I feel myself happy by dedicating this petal if not the whole flower- of my effort by way of my self dedication to the service of very rare and kind hearted Saint Shreemad Laghuraj Maharaj whose contact as the best instrument helped me to make my human birth spiritually fruitful and under whose masterful shade and guidance this `Biography of Shreemad Rajchandra' was planned, commenced and completed, and so also on inheriting the legacy of Self-knowledge from his master Shreemad Rajchandra graciously injected it even at a very ripe age of eighty years into many spiritual aspirants of self realization notwithstanding all considerations of physical health. I consider this effort of mine solely as the product of his yogic power.

Having inability to repay the spiritual
obligation and always remaining
grateful to the Great Saint;
and desirous of serving his
lotus feet as a servant of his servants.

Brahmachari Bal Govardhan




This book has one speciality.

Shreemad Rajchandra attained the highest experience of Self and supreme self-enlightenment.

Many of his associates knew his mysterious spiritual powers during his life time. He led some of them to realise self-knowledge. He made some to experience the self. Shree Lalluji Maharaj - well known as Laghuraj, the disciple of Shreemad Rajchandra became legatee of his knowledge of pure-self.

Many years of life were devoted to penance and meditation . Sectarians abandoned him. Many tribulations he had to bear with. He used to get his food from the farmers passing through the fields and women folk of Patel community. He began to preach true religion to these simple minded people. Many out of them got enlightened, many became his disciples, and out of this group, Shreemad Rajchandra Ashram Agas came into existence.

Shree Laghuraj Swami was a single minded staunch devotee of Shreemad Rajchandra. His devotion to master was miraculous. `Only Soul in this world is true.' Current of this preaching was ceaselessly flowing out of him. He by his extreme compassion helped many doubters to have glimpses of the Soul. His feelings of compassion were limitless.

Brahmachari Shri Govardhanbhai-the disciple of this great Saint, wrote this book and read it out to Poojapad Shree Laghuraj Swami who approved it after putting it to a critical test.

This is the speciality of this book.

- Rasiklal C. Parikh.


S. N. Chapter Page No.

- Mangal Vachan-Auspicious Prologue...................... 1

1. Swa Vruttant-Self Story................................. 3

2. Jati Smaran Jnana- Knowledge of Previous Births............................. 8

3. Kumar Kaal - Youth........................................ 17

4. Selfless Obligation on a Justice........................ 19

5. Stree Niti Bodhak- Ethical Advice to women............. 24

6. Moksha Mala-Balavbodh......................... 33

7. Bhavana Bodh 64

8. Avadhan - Simultaneous Attention To Many Objects And Works................. 73

9. Writing activities till his age of Twenty Years......... 86

10. Entry in the married life of a Householder............. 99

11. Some incidents of Shreemad's Life during his stay in Mumbai.......... 105

12. Real Recogniser of Shreemad Rajchandra from amongst the acquaintances of Ahmedabad............ 118

13. The top most devotee Shri Saubhagyabhai of the `Village of Devotees'.............. 123

14. The Aspirants of Liberation of Khambhat............ 128

15. Samkit Shuddha Prakashyu Re - All Good Virtues of the soul have Shone forth......... 133

16. Contact with the Monks in Mumbai ........... 139

17. Shreemad's contact with people in Surat & Kathor...... 144

18. Shreemad's Itinerancy in Various places of Charotar............... 148

19. The Spiritual Contacts at Vadva................ 150

20. Shree Atma Siddhi Shastra............... 156

21. Shreemad's return to Charotar Area................... 178

22. On the hills of Idar....................... 194

23. Translations and Expositions......................... 206

24. Final Movements................... 210

25. The Enlightened teachings of Shreemad............ 223

26. Memorial's of Shreemad Rajchandra.............. 262

27. The Last Eulogy................... 266




Dhanya Re Divasa Aa Aho,Jagi Re Shanti Apurva Re;

Dasha Varshe Re Dhara Ulasi Matyo Udaya Karmano Garva Re


Oganisase Ne Ekatrise, Aavyo Apurva Anusara Re,

Oganisase Ne Betalise, Adbhuta Vairagya Dhara Re.


Oganisase Ne Sudatalise, Samkita Shuddha Prakashyu Re,

Shruta Anubhava Vadhati Dasha, Nija Swarupa Avabhasyu Re.


Tyan Aavyo Re Udaya Karamo, Parigraha Karya Prapancha Re,

Jem Jem Te Hadaselie, Tem Vadhe Na Ghate Eka Rancha Re.


Vadhatu Emaja Chaliyu, Have Dise Kshina Kain Re,

Krame Karine Re Te Jase, Ema Bhase Manamahi Re.


Yathahetu Je Chittano, Satya Dharmano Udhar Re,

Thashe Avashya Aa Dehathi, Ema Thayo Nirdhara Re.


Aavi Apurva Vrutti Aho, Thashe Apramatta Yoga Re,

Kevala Lagabhaga Bhumika, Sparshine Deha Viyoga Re.


Avashya Karma No Bhoga Chhe, Bhogavavo Avashesha Re,

Tethi Deha Ekaja Dharine, Jashun Swarupa Svadesh Re.


-"Shreemad Rajchandra "


Thanks to this day on which oh! Unprecedented peace dawned in me. And after ten years, line of succession flowed in me and it destroyed pride of my existing Karmas. (1)

In the Vikram Year 1931, I had an unprecedented spiritual experience and in the Vikram Year 1942, there emerged wonderful non-attachment in my Soul. (2)

In the Vikram Year 1947 pure `Samkit' dawned in me and the scriptural as well as spiritual experience went on increasing in me and my own self was experienced by me. (3)

Then came the deadly time when performance of worldly deeds and entanglements tried to attack me and when every effort of mine made to set them aside or remove them, not only failed but on the contrary they went on increasing. (4)

Thus it went on increasing further but now it has started decreasing to the vanishing point and so it appears to my mind that it will gradually die away. (5)

Therefore according to my intention of my mind to uplift the true religion will certainly be fulfilled in this life only. (6)

Oh! Unprecedented aspiration of mine is this that I shall fulfill it undeterred And I find that after approaching the nearest state of absolute spirituality I shall abandon this mortal body. (7)

Suffering of the fruits of past Karmas is a must and so whatever remains to my lot I shall complete going through it by adopting only one more body and then I shall depart to the land of my pure self which is really my abode. (8)


The Use of Human Life*

`Tis hard to have the human form,
In past I had, but lost in vain;
Infinite times, I saw the storm,
I sought Salvation, had no gain. 1

Success I count this time, Ah, Huge,
I saw the Saviour Followed Him,
Who freed me from whimsical views,
Unto the last, He Helps, I deem. 2

Resort to Him who knows Ego,
Unfailing means to end birth-death;
The death is destined, all shall go,
The world is fair, nothing one hath. 3

Success has crowned his human life,
If at the end, found His refuge;
He shall in that or after - life-
Have soul - abode (solace) and ease profuge. 4

Rest assure of Master's Thought,
Find ever shelter in His Call,
This body - prison I am Not,
The wife and children, wealth and all - 5

Are never mine; pure Soul am I;
Coviction such destroys love-hate,
Remember every moment; why ?
This season is opportunate. 6

*English verse of letter No. 692 in `Shreemad Rajchandra' by Shri Brahmachari Govardhandasji.

1. Fair = gathering





Mangal Vachan
(Auspicious Prologue)

Je Swarupa Samajya Vina, Pamyo Dukha Anant;
Samajavyu Te Pada Namu, Shree Sadguru Bhagawant. 1

Deha Chhatan Jeni Dasha, Varte Dehatita;
Te Jnanina Charanaman Ho! Vandana Aganita. 2

Param Purusha Prabhu Sadguru Param Jnana Sukhadhama;
Jene Aapyun Bhana Nija, Tene Sada Pranama. 3

- Shreemad Rajchandra

That great personality whose intelligence was world overlooking whose spiritual acquisitions resulted from undaunting developing efforts of innumerable past birth and so whose normal mental activity from the very moment of his birth was faultless like that of a lord of all Yogis full of complete non- attachment to worldly life; naturally therefore in his childhood he experienced Self-knowledge, his memory power was unique and wonderful, his love for all beings was universal - such a monument of all wonders was Shreemad Rajchandra. Where his greatness incomparable and beyond all powers of thinking and where the ordinary speech of a person of very limited understanding like me !Where the light of a glimmering bright sun and where the flickering and faltering momentary light of a fire fly ! In spite of this vast difference, I have started this laughable venture of weighing in a balance, putting a Meru mountain in one side and a small grain of a corn in the other side. Still is this world one has to make an effort as we help one to see the light of moon on the second day of the dark half of a month by directed his sight in the line of our finger pointed towards the

moon in the far distant sky, so I feel that insignificant effort of mine may be useful to one who wants to turn his gaze towards the spiritual prowess of Shreemad Rajchandra, and at the same time my mind may be constantly engaged in the highly beneficial and spiritually powerful teachings of this great man and in his spiritually successful conduct of self-meditation. With this good intention I make bold start to this venture, though not befitting me. I have taken pen in my hand for writing this biography after being fully convinced that this work will be wholly beneficial to me as well as to its readers; still with a feeling that I may not in the slightest way seem to be a blot in the moonlight of that great Shreemad Rajchandra due to my undeservingness, offer my egoism to his lotus-like feet and repeatedly bow down with oneness in the rays of his compassion.

"Matveti Natha Tava Sanstavanam Mayedam
Aarabhyate Tanudhiyapi Tava Prabhavat.
Cheto Harishyati Satam Nalini Daleshu
Muktaphaladyutimupaiti Nanudabinduhu //7//

Aastam Tava Stavanamastastadosham
Tvatsamkathapi Jagatam Duritani Hanti.
Dure Sahastrakiranaha Kurute Prabhaiva
Padmakareshu Jalajani Vikasabhanji. //8//

Shree Manatungacharya - Bhaktamara Stotra

Meaning : "O Lord ! Believing that by praising you, the sins of many numberless births can be destroyed, and though I am having very limited intelligence but taking shelter and support of your prowess, I start offering my prayers to you by praising or recounting your limitless virtues. May this my praise of yours, by your prowess, become the cause of mental happiness of the saints just as a drop of water falling on the lotus leaf shines like a pearl.

What to say about the capability of removing all faults of human beings by praising you but even the description of your life story cuts all miseries of the three worlds. May the sun with hundreds of rays be far away in the sky but even the Sun's luster at dawn is quite powerful to bloom the lotuses in the lakes".






Just like a man suddenly walking up from sleep and finding indications of a theft in his house during his sleep, may seriously think of ways to recover the lost articles, a similar atmosphere prevailed in India ten years after the war of Indian Independence of A.D. 1857. Thinking minds agitated for sowing seeds of social reforms, prosperity of the country, freedom oriented national education and religious uplift in India. During this period of re-awakening, in the East the spiritual efforts of Shri Ramakrishna Paramahamsa and Swami Vivekananda were fast growing; in the North Swami Dayanand Saraswati and Swami Ramtirth worked for a strong Aryan Society and spiritual independence respectively; in the south, in memory of the bygone rule of the Peshwas, political leaders namely Lokamanaya Bal Gangadhar Tilak and Shri Gopal Krishna Gokhale were growing to agitate for Indian Independence from British Rule. Just at this time in Gujarat, Shreemad Rajchandra was born on Sunday, 15 th day of the bright half of the month of Kartika Samvat 1924 in a merchant family in Vavania, a peaceful village port of Saurashtra in Kathiawad nearly one year before the birth of Mahatma Gandhiji. His father's name was Mehta Ravajibhai Panchanbhai and his mother's name was Smt. Devbai. Shreemad Hemchandracharaya an All-knowing spiritually enlightened Jain saint of this Kalikal was also born much before Shreemad Rajchandra on the same day namely 15th day of the bright half of the month of Kartika. In the same year, the news of the death of the self realised saint Shri Chidanandaji Maharaj was also heard.

The grand father of Shreemad Rajchandra was a staunch devotee of Lord Krishna and so the fountain of devotional waters was constantly bubbling in the family and to this fountain was added the waters of Jain religious devotion brought by Smt. Devbai. The illustrious mother of Shreemad Rajchandra, and this addition was like the reflection of a rainbow of variegated colours in the sky in pure waters of a lake. Also at that time other merchant families in Vavania were also following Jain religious


Thus the confluence of Krishna devotion and devotion to Jain Tirthankaras filled the heart and mind of this great child Shreemad Rajchandra in amazing way, and it was like the confluence of the great holy rivers of the Ganges and the Yamuna. I am giving below a quotation of his description of the early child hood and boyhood given by Shreemad Rajchandra at the age of (22) twenty two years in his article called by him as `Samuchhaya Vayacharya' in his inimitable and advanced language.

"Today I complete my twenty two years as I was born on Sunday, Kartika Sudi 15th V.S 1924. In this short life of twenty two years I have experienced many phases of life connected with my soul, mind, speech, body and wealth. I have experienced in many innumerable ways various worldly emotional waves, unending misery roots etc. I have practically thought of all the lines of thinking and reflection of all powerful philosopher saints and capable agnostic's during my short age of twenty two years. I have gone through the thoughts on strong desires (Trushna) experienced by great sovereign rulers as well I have gone through the thoughts on desirelessness experienced by one great soul who was above all desires. I have much thought of the acquisition of immortality and also the acquisition of transience or momentariness. This I have thought of many great acquisitions in this short period of twenty two years of my life, and so I have achieved many wonderful and strange thinkings. Today I seriously cast a glance over all these matters and I find a vast unbridgeable difference like that of the sky and the lowest earth between my early growing line of thinking and my present mental trend the two ends which can never meet. If you ask whether I have put this strangeness on paper at any time before, then I should say that all these stages of my thinking and experience are only recorded in my memory but I have never tried to show it to the world by writing it out on paper, yet I feel today that this story of my thoughts and experiences till this age of twenty two years will be of immense help to the worldly people, it is worthy of constant and repeated reflection of thinking minds and as a result I may gain good from the people who read these thoughts and reflections. But in the past my memory clearly refused me to undergo the strain of my writing it out on paper and so with a feeling of helplessness I beg your pardon. Keeping a thought



who first introduced to and taught me my first book. I explained the same book to him after well receiving education in Gujarati language. Also at that time I had read some works on poetry and lesson books of various kinds large and short at random which are still clear in my present memory.

Till this time I was naturally innocent and simple and I had faith in human nature and I loved much the natural world structure."

"My grand father daily worshipped Lord Krishna and I heard from him many songs of Krishna-worship, besides I heard from him many wonderful stories of the incarnations of Lord Krishna-all this led me to love these incarnations of God along with my increasing devotion to them. So I got tied a Tulsi necklace at the hands of a saint named Ramdasji and I used to take part in enactments of Lord Krishna's child-play. Daily I went to the temple of Lord Krishna to fill him in my eyes and mind, and very frequently I heard discourses on Lord Krishna and his divine actions; also repeatedly I used to lose myself in stories of Krishna's various incarnations. I was much led and attached to them believing Krishna as the supreme Divine Reality. So I had a strong desire to once see the residence of Lord Krishna. I felt at that time as to how happy and fortunate would I be to become a great leader of the devotees of Lord Krishna and giving religious discourses moving from place to place. Similarly whenever I saw any role of such (adorations) in full pomp and glory, I used to feel the desire to be one such powerfully glorious person. During this period I read a book called `Pravin Sagar' which I could not much understand but still I cherished a strong desire to be happily and joyfully engrossed in all pleasures of life in company of women and to go on giving discourses to devotees on Krishna's sports and hear the same from others. The teachings about the creator of this world appeared to me so convincing and beyond doubt that I firmly believed in them as authentic and correct and as a result, I looked down upon the Jain followers who did not believe in God as the creator of this world. No object in this world can be without being created by somebody and so I felt that the Jain belief that world is no creation of any power was foolish and those who followed the idea must be ignorant. Besides I observed many religious activities of those who were opposite to idol worship which appeared to me filthy and I was afraid of them or in other words I disliked them.

of final good up in my mind. I will press my memory not to stop me from writing my life-story on paper and gradually persuading my memory to accept my point of view, I shall pen it out at some future date. Still at present I put below in short the story of my development of this small period of twenty-two years.



"Upto the age of seven, I used to play alone. I still remember that during this period of first seven years I experienced very strange imaginations-without understanding their nature or purpose in my mind and soul. Even during this self-play I had a strong desire to win it and become the lord of all I surveyed, to become the Lord of all kings; in matters of wearing clothes, keeping them clean, eating and drinking, sleeping and sitting etc., in all these, my condition was that of a bodyless soul. Nonetheless even in this condition my heart was very soft full of sympathy and I still very well remember it. If at that age of seven had I possessed the present knowledge of discriminative intelligence I would not have much desire for liberation-it was such a sinless and faultless condition of my mind and soul that I repeatedly remember it today.

From seven to eleven years of my age the time was for education. Today my memory by enjoying its fame has become faltering but in the age of 7 to 11 years my memory was so faultless that I could clearly remember all that was once read and still there was no reason of fame and hence there was less botheration. Very few people here today may claim to possess the memory power that I enjoyed during this period of my education. I was very slow in my studies given much to talkativeness, playfulness and joyfulness. Whatever my teacher asked me to read I read it and at that very time I said out its complete meaning and so on that account there was no worry or anxiety at all. At that time there was much love and natural affection in me; I tried to desire oneness with all I met and I naturally learned that real happiness consisted only in universal fraternity. Therefore, when I witnessed any separatist feeling or behaviour my heart cried out. At that time I had much habit of talking imaginary things. At the age of eight years I composed a poem which was found quite perfect when put to subsequent poetic test.

"I used to complete my studies so well and quickly that to one



"The Jain merchants of Vavania at my birth place following different religious sects agreed in their opposition to idol worship and I was bred up in their midst. From my early age these people praised me as a very clever student possessed of supernatural powers and so I used to be in their midst and try to show my memory and other powers to them; still they laughed and criticised me for wearing a Tulsi garland in my neck indicating my devotion to Lord Krishna. To this I argued with them in favour of Krishna-worship and tried to explain to them the correctness of my faith. But I gradually started reading the Jain books such as Pratikraman Sutra and other similar works and finding in all of these works, a repeated teaching of developing friendship with all living beings in all humility and kindness. I began to like them too along with my liking for Krishna worship. Gradually my contact with Jain religious works increased, still I loved and liked more the Vaishnav teachings of cleanliness and "other details of devotional behaviour; in these days while I nurtured a strong faith in a world-creator, my Tulsi necklace broke down and I did not wear it again, nor did I search for the reasons for my wearing or not wearing it. This happened when I was thirteen years of age. Then I used to sit in my father's shop and knowing my excellent handwriting when I was called to write some matter at the residence of the ruler of Kuchh, I used to go there. While sitting at my father's shop I used to enjoy in many good ways and I read many good books; I composed the poetical works on the lives of Rama and others. I also nourished strong desires about worldly life but never was I unjust in my dealings with the customers visiting my shop, and this I definitely remember well."





Just as some clearly remember and recollect the experiences and actions of their early childhood in their old age and some do not, similarly some souls can have clear recollection of the experiences of their past births and others cannot do so, and the reason for their not remembering their experiences of past births is that at the time of the death of the previous body their souls remain attached to external objects and so when they take in the new body they get similarly attached to the external objects in their contact. One who behaves in a quite opposite way i.e, one who has kept in touch with his Soul or self at the time of his death remembers this in his new birth and takes to the life of the self in a spirit of non-attachment to the world and externals connected with it. Such retention of the memory of past births is known as Jatismarana Jnana.

"Jatismarana Jnana is a variety of Mati Jnana. Due to misery or pain at the time of leaving the previous body, due to pain experienced in the new body during incubation, due to strong infatuation in early childhood, and due to strong attachment to the new body in the present birth, one does not find scope to remember one's experiences of his previous birth or births. However as loss of memory of embryonic experiences or that of early childhood do not prove their nonexistence, non-remembering of one's experiences of past birth does not prove their nonexistence in the past birth or births. Just as budding or grafting succeeds in plantations of mangoes and other fruit-bearing trees under certain favourable circumstances so also under certain favourable circumstances one can remember quite clearly the experiences of his previous births. Thus Jatismaran Jnana or knowledge of one's experiences of his previous births is possible under certain favourable conditions. Even in the present birth a vivid memory of the previous birth should remain in tact. If any birth that of a non-sentient falls in midst then Jatismarana Jnana is not to be expected."

- Shreemad Rajchandra

In `Samuchaya Vayacharya' the above article of Shreemad Rajchandra, he has not clearly mentioned that he possessed Jatismarana Jnana, nor has he discussed in detail about it However in his



talks* with friends a reference of his having Jatismarana Jnana and how and when did he have it and how did it manifest and increased, is clearly indicated in his conversation with Padamshibhai which due to its relevance here is given below:

Shri Padamshibhai a merchant of Kuchha used to be in contact with Shreemad Rajchandra since V.S. 1942. He once asked Shreemad Rajchandra in a Jain Temple near Bhuleshwar Vegetable Market in Bombay as to whether what he heard from others that he (Shreemad Rajchandra) possessed Jatismarana Jnana was correct or not ?

To this Shreemad Rajchandra replied, "Yes, it is some what like that and on that basis it is said so."

Padamshibhai further asked, "At what age and how did you attain it ?"

Shreemad replied, "I was only seven years of age when in Vavania there lived a house-holder named Shri Amichand who was like Kalyanjibhai in stout body, beautiful form and possession of virtues and who was very kind and affectionate to me, suddenly died due to serpent bite and hearing it I returned home and asked my grand father about it and inquired to learn from him as I was not knowing what was death. Thinking that I may be afraid of hearing about the sudden death of Shri Amichand, my grand father tried in many ways to make me forget about death by asking me to go and finish my dinner or do any other thing, but as it was for the first time I heard this, the more he tried to evade the more I insisted on knowing the nature of death. At last my grand father replied. "Yes, it is true what you have heard."

Then I asked, "What is meant by death?" He said, `To die means the soul has left the body and as Shri Amichand died, his body is without his soul and so it cannot move or speak; nor can it eat or drink or breath any more and so his dead body would be taken to a cemetery near our village pond wherein it will be burnt to ashes.'

Moving here and there for sometime in the house I stealthily went to the pond and climbing on a Babul tree having two big

branches saw exactly what my grand father had described. Really ! The dead body was burning in a funeral pyre and some persons sat near it. Seeing this I felt as to how cruel it was to burn such an able bodied person like Amichand! why did this happen at all ? As, I was thinking this way the curtain moved away." with these words he suddenly got up.

Padamshibhai said, "Sir, I wish to know more about it." To this Shreemad replied finishing in short. "Then Jatismarana Jnana increased when I saw the fort of Junagadh. Now let us go".

Persons with thinking minds get less attached to the momentary objects of this world when they think of this worldly life wherein they have suffered much as a result of their uncontrollable angry temperaments or as a result of facing many occasions of separation from their beloved ones, or from sudden deaths of their close relatives, or as a result of their contracting deadly diseases, under these circumstances, one's sense of I and mine and that of strong attachments, gets enfeebled in them, then arises a strong aspiration to determine the nature of unborn, immortal and eternal self. Then how can one imagine the strength and intense readiness of a person to strive for the path of self-liberation-a person who has a clear memory and vivid recollection of the miseries and troubles suffered by him in his innumerable previous births, one who has clear memory and recollection of undescribable miseries suffered by him in many births in hell etc., and also he has heard from the great saints, the causes of such amending transmigrations of his soul in his previous births and so he feels these teachings as actually addressed to him now-undoubtedly such a person would naturally feel the unbearable torments of the stages of life namely birth, old age and death !

In one of his poems on his early childhood, Shreemad has written as under:

"Avalaan pan savalaan Thashe, Thokar Vaagye Thik,
Tapya Lohane Tipataan, Sudhari Jashe Adhik."

Meaning : "Even wrong deeds go right by extreme repentance as the heated iron lump gets into a right and better shape by hammering on it when hot"

We have found that persons of hot temper in their young age or those with mischievous behaviour while young, going through repentance of what they did in the past or when they rightly

* To Shri Kalyanjibhai he said, "I have clear knowledge of my eight hundred previous lives," To Shri Khimjibhai he said elaborately about his previous births and remarked, "You have obliged me,"- Damjibhai.



understand the path of good and noble life, have much improved and become much better persons than their so called good friends in their young age.

Shreemad Rajchandra experienced Jatismarana Jnana at the age of seven years and since then the speed of unprecedented non-attachment increased in him. He has written in his poem, composed in V.S. 1953 named `Svatma Vruttanta that he achieved Apurv Anusar' He writes :

Dhanya Re Divasa Aa Aho, Jagi Re Shanti Apurva Re,
Dasha Varshe Re Dhara Ulasi, Matyo Uday Karma no GarvaRe.

Oganisase Ne Ekatrise Aavyo Apurva Anusara Re,
Oganisase Ne Betalise, Adbhuta Vairagya Dhara Re.

(Note : See meaning on Previous Pages)

Besides he wrote a poem describing similar experience in V.S. 1945 as under :

" Sukha ki Saheli Hai Akeli Udaseenata;
Adhyatmani Janani Te Udaseenata."

"LaghuVayathi Adbhuta Thayo Tattavajnana no bodh ;
Eja Suchave Ema Ke Gati Aagati Kan Shodh ?
Je Samskara Thavo Ghate, Ati Abhyase Kyayen ;
Veena parishrame Te Thayo, Bhavashanka Shi Tyayen ?
Jema Jema Mati Alpata Ane Moha Udyot;
Tema Tema Bhavashankana, Apatra Antara Jyot ;
Kari Kalpana Dradha Kare, Nana Nasti Vichara ;
Pana Asti Te Suchave, Eja Kharo Nirdhara."

Meaning : "The friend of happiness is lone unconcernedness which is also the mother of spiritual experiences."

"I received wonderful and extra-ordinary philosophical knowledge (of the true self) in my very young age and it suggested that my search for the end of this birth or for the next ones, was quite needless. There need not be any doubt about this matter as whatever mental dispositions one could only achieve after study and meditation, was achieved by me easily and without any special effort. Men of limited understanding and given to attachment and infatuation in worldly

life entertain doubts about the `end of their life or about their future births and such persons are unfit for internal spiritual illumination. The agnostics think and imagine nonexistence of self in many ways but the more they do so the more do they prove the existence of the eternal self. So the right determination for a human being is that this eternal soul or Self exists and one in human birth should seek it and be it."

In his letter written on Kartika Vadi Twelfth of V.S. 1949, he states:

"There is repetition of birth and death i.e., there is rebirth and certainly so. I say this firmly from my own experience. The sentence about the existence of rebirth is written by me only after this fact was proved by my recollection of some incident of my previous birth. After I knew my Self in some or other way, which had passed through many lives in my past births, this sentence has been written and so rebirth of a worldly soul is undoubtedly a fact."

This fact of his previous birth is also substantiated or supported in his letter of Bhadrava Sudi Sixth of V.S. 1946 wherein he writes as under:

I beg your repeated pardon on the occasion of this Anniversary day from last Samvatsari (Annual repentance day) till this date for any disrespect to you due to my impudence or immodesty, or imbalance of my mind or by my activity of body, mind or speech.

By recollecting my internal reflective knowledge I do not find or remember any time when this soul of mine might not have moved from one birth to another birth ; might not have cherished series of worldly thoughts and desires and thus might not have forgotten Samaadhi or equanimity of mind. I incessantly remember this fault of mine and therefore its constant remembrance leads me to utter non-attachment.

Besides I remember that why did I not become totally unconcerned when I was wandering by my own self-conceit from one world to another, when in this cyclic rotation of and deaths, I got angry with many living beings, or when I insulted many living beings, or when I insulted many of them in my pride, or when I deceived them or when I harmed many living beings by greed and while behaving this way why did I not realise that I was in the wrong or that I



troubles, cosmic troubles and mental troubles or anxiety of shortening period of my present life and facing all stakes, I have got to realise my spiritual aim, and there is no go without it."

And this reply received from the unrevealed is quite proper. I do not want the fleeting modifications of my mind; I need nothing but steadfastness of soul attention till a certain period; if this is not possible, I need the contact with a saint and nothing else; if that is not available, I need nothing but contact with virtuous persons and religious books; even if that is not possible, I want to follow the behaviour of the noble persons of this great Aryan country; even if this is not possible I need mergence in the devotion of Jineshwar Lord Mahavir with a pure mind and if this is not possible for me, I have no desire to ask for anything at all.

`Without a knack of understanding the implied meaning of scriptures mere reading them turns out to be harmful. Meditation without the background of Satsang-contact with real saints turns out to be wild imagination. You cannot realise final reality without the help of a real saint. By adopting measure of acclaim one cannot be the best amongst the people. For realising the correct condition of not-attachment one has to leave public contact. Non-attachment without it is next to impossible.'

"Is this wrong ? What ?"

Leave aside what ever wanderings of this soul in the worldly cycles of birth and death is done and what if one determines not to make such wandering ?

Yes, it can be done.
But this is also full of wonder.

Today only this much. We shall meet again at some opportune time. This is enough."

Besides in his letter dated the first of the bright half of Chaitra V.S. 1949 he says: `We bow down without all other expectations to Tirthankardev who realised his real Self and then described that natural form of realised Self as exactly as could be done in human speech.

In the past I thought on many scriptural works and as a fruit of such thinking and reflection one whose sayings helped or induced me to develop devotion to the great saints- to these sayings of

was really harming my real self ? In other words I should have realised this clearly and much before in my previous births but I did not so. Now when I realise my fault it leads me to strong non-attachment to stop rotational life in the world.

Besides I also remember that one without whom or in whose absence (objects like wife, wealth etc.) I felt I could not live for a moment, I later found that inspite of suffering their separation from me, I continued living for years without them and was this not a wonderful fact to prove my folly of my deep attachment to these objects ? Should I not have realised clearly that such attachment of mine to these fleeting objects was only a figment of my faulty imagination and feeling ? The thought as to why I repeatedly get attached to these objects, becomes repeatedly the cause of my adaptation of unconcernedness or non-attachment to all worldly objects.

Besides I feel pity for embodied soul in my various births when I had to be born as a son, live as a wife, a servant or a maid servant or as a small insect in the houses of those whom I so despised or hated that I felt I would never see their faces at all- the persons whom I would never accept as mine. In fact my feeling of utter hatred towards them compelled me to stay with in one way or another, though I had never desired to do so. When I remember all these matters, I cannot but condemn myself for such behaviour.

What more should I say about this matter; I feel anxious as to why should I prolong such life of mine wherein I wandered in folly and bewilderment from birth to birth in my past lives. I now strongly determine not to be born again and not to repeat such foolish experiences full of pain and sorrow and replete with tortures and torments. But still I face an element of some helplessness-and it puzzles me as to what should I do about it.

Nonetheless I am determined to perfect my firmness and to succeed in my resolve by removing obstacles in my way and so doing takes my time and moments of my present life pass away. How should I behave so that I fulfill my objective of Self-realization in this very birth ? Supposing I feel like retiring to a place to realise my aim where is such a place i.e.., to say where are such Self-realised souls or saints today to help me fulfill my resolve ? Under such circumstances how should I behave ?

"Whatever difficulties come my way, I have got to get over them at any cost, by every effort of self-control-I have to win over the bodily



Tirthankara Lord I offer my salutations.

By thinking of the soul in many ways and by knowing that it cannot be correctly known without the help of a person who has completely known it and realized it, I developed such a firm faith in the course of action for Self-realization advised by the great Tirthankara.

We salute these teachings again and again as the aim of these teachings is to help the living beings to think over the soul in various ways, to realize their inner self naturally and effortlessly - the realisation which could not be achieved by following any means prescribed by Yoga and other philosphical systems.

Similarly in his letter dated Shravan Vadi 5th of V.S. 1949 he has written as under:

`Fortunate is that past time when I was in contact with the All knowing great saint ; most fortunate are the places where this happened, fortunate are those hearings, the author of those hearings and I bow down with the whole body to all these and also to all the devotional souls of those times. I bow with all devotional humility to the devotion to that self-realized saint to the meditation on him, to his invaluable teachings; to his scriptures, to the principles laid for following him by his disciples and to the unprecedentedness of all these.

Even today I strongly desire to remember and constantly to repeat these naturally following teachings of that great All knowing saint and on the other hand while casting a glance at such places, worldly trends and life of botherings and different kinds of such things, my thoughts fall into a swoon. May the Lord's wish prevail'!

Thus Shreemad Rajchandra has unmistakably described the experiences he had of Jatismarana Jnana i.e.. the vivid recollection of the experiences of his previous births.

There are also found similar references to his Jatismarana Jnana in some of his other letters too.

He wrote `Bhavana Bodh' in V.S. 1942 in the beginning of which he writes as under :

Even inspite of entering into any form of worthless material or worldly life, the natural trend of the enlightened souls is towards

a quick dip into non- attachment. Sometimes the proof of the truth of this statement is difficult so long as such great souls externally appear engrossed in worldly material acts. Even then looking at this matter from an internal spiritual point of view the above said statement is undoubtedly easy of proof.

Whatever Philosphical truths Shreemad Rajchandra realized by his non -attachment and critical self - discrimination since his very young age appears to be only due to the Jatismarana Jnana he possessed. From his present life he may be considered as a boy of five to fifteen years of age when he wrote these excellent compositions on Self realization and the method to obtain it and who can and who cannot obtain it and why so. But the sayings of Shreemad Rajchandra considered a great spiritual saint because of the experience of his previous lives described and referred to by him in the quotations given above -are worthy of serious considerations and following by all spiritual aspirants of Self-knowledge and Self-experience.

--- xxx ---






The purity of the soul essential for manifestation of Jatismarana Jnana or sharpness of the memory power proves about the spiritual efforts of the past births and their continuity in his present life. From his very early childhood his modesty, fluency of speech, powerful and unfailing reasoning power, and a behaviour of non-attachment made him the affectionate and most loved one in his village as well as among the students of his school. Such a powerful astounding memory power he possessed that whatever he once read or heard he could keep it well in his memory and as a result of this power, he never knew cramming. He entered the school at the age of seven and a half years, within less than a month he learnt all tables of mathematical numbers while sporting and playing. Within a period of two years he completed successfully his study of all seven standards. To the monitor of his class under whose guidance he learnt the book of the first standards he explained the said book after completing his study of all books of standards first to seventh. Thus completion of his studies of seven standards in such a short period of only two years was possible because of his astoundingly superior and powerful memory. Normally teachers are considered as persons worthy to be afraid of, to be avoided or unpleasant and causing a feeling of uneasiness in their students. But Shreemad was a exception to this. He used to supervise the lessons learnt by all sixty co-students of his class and his teacher used to sit quietly watching with satisfaction this lesson taking work of his brilliant student. Yet all these students loved Shreemad very affectionately.

Once his teacher reproached him and so he did not go to the school next day. When other co-students knew that Raichandbhai had not gone to the school, all of them came to his house and taking all his colleagues he went to a distant field and distributed to them berries he had brought with him. Thus when he was with the students in the field, the teacher on going to the school could not find any student in his class and he thought of the reason for this absence and he imagined that his reproach to Raichandbhai might have caused this stir and all his students must be with Raichandbhai. He

on inquiry, heard that all have gone to a distant field, and therefore the teacher went to Raichandbhai in the field and bowed down to him and assured that he would never again reproach him. At this Raichandbhai with all his colleagues returned to the school with their teacher.

Since the age of eight years he started composing poems. In the first year it is said that he had composed five thousand couplets. At the age if nine years' he had written Ramayana and Mahabharata briefly in poetry, and his thoughts at his age of ten years, were so ripe and mature as to befit the thoughts of a well-experienced mature person of a full grown age. His strong desire to learn new matters, to hear new stories, to think of new things and to give beautiful powerful effective discourses and addresses to others was beyond limit. By his poetical power, memory power, power of giving discourses and addresses to others on ethical and spiritual matters and by his possession of virtues he was in his young age regarded as an extraordinary genius. He began to write articles in news papers while he was eleven years of age and at this early age he used to gain prizes by writing good essays in prize competitions. During this time he also wrote an essay on the usefulness of female education.

At the age of twelve years he wrote out three hundred couplets in three days on a watch. While he was thirteen years of age he went to Rajkot to start study of English language. How much and how far did he prosecute this study is not known as no information about it could be obtained either from his colleagues or from his teacher. Once Shri Manibhai Jashbhai a Diwan to the Ruler of Kutch requested Shreemad Rajchandra to visit Kutch and so he went to Kutch and there he gave a very good speech on the nature of religion while he was only thirteen years of age and so people of Kutch who heard this address on religion praised this boy and said that he would be a very successful and powerful religious leader in future.

From the age of thirteen, Shreemad began to study new subjects with regularity in private and within the short span of his life of the age of fifteen years he acquired wonderful knowledge of many subjects.

--- xxx ---





Shah Hemarajbhai resident of Kutch Kodaya and Shah Malasibhai resident of Naliya, both heard that Shri Raichandbhai resident of Vavania is not only a great poet but also a person of powerful intelligence, that though very young, he performs feats of attention and memory-avadhan. So with a strong desire to contact him and see his prowess, both of them started on camel back to go Vavania. On reaching Vavania they learnt on inquiry that Shri Raichandbhai had gone to Morbi and so they went to Morbi.

Shreemad (Rajchandra) arrived in Morbi and relatives at Morbi knowing the intention of Shreemad to reach Rajkot at his maternal uncles' resdence they searched for a good and helpful company going to Rajkot and they came to learn of the planned visit of Shri Dharsibhai-Justice of Morbi-to Rajkot and so they asked Shri Dharsibhai whether Shri Raichandbhai could be taken with him to Rajkot to his maternal uncles' residence. Shri Dharasibhai agreed and took Shri Raichandbhai with him to Rajkot.

Shri Hemrajbhai came to Morbi where he learnt on inquiry that Shri Raichandbhai had already left for Rajkot with Shri Dharasibhai and so he proceeded to reach Rajkot to meet Shri Raichandbhai.

Shri Dharsibhai was pleasantly surprised at the alacrity and wonderful cleverness of this ten year old boy Raichandbhai shown in their mutual conversation during their journey from Morbi to Rajkot. He expressed surprise at the boy's talk befitting the highly intelligent talk of a man of ripe age and full grown wisdom; it appeared to him super normal. Attracted by his extraordinary merit Shri Dharsibhai said, "Raichandbhai, you put up with me in Rajkot"

Shreemad replied, "No I shall stay at my maternal uncles' residence".

When Shri Dharsibhai insisted in his desire for Shri Raichandbhai's stay with him while he stayed in Rajkot. Shri Raichandbhai said, "I shall see you very often at your residence in Rajkot but I shall stay with my maternal uncles."

Shreemad on reaching Rajkot went to his maternal uncles' residence and there his maternal uncles asked Shreemad, "With whom

did you come?"

Shreemad replied, "I came along with Dharsibhai."

Shreemad's both maternal uncles knowing from him about the arrival of Shri Dharsibhai- the talk which Shreemad over heard while taking his lunch and he anticipated the evil intentions of his maternal uncles to kill Shri Dharsibhai. He therefore decided not to lose this opportunity to make a great favour to Shri Dharsibhai by forewarning him about the malicious intentions of his maternal uncles. Deciding this way soon after finishing lunch, he went to Shri Dharsibhai.

He asked Dharsibhai , "Dharsibhai, whether you have any relation with my maternal uncles."

Shri Dharsibhai asked, "Why ?"
Shreemad said, "I ask you."

Shri Dharasibhai said, "I am in no way related to your maternal uncles but they are involved in state politics."

Shreemad then said, "If it is so, then you are well advised to beware of the machinations of my maternal uncle and take necessary precautionary measures as they were talking about taking your life at a suitable opportunity to do so. You should not be unmindful about this matter."

Dharsibhai further asked, "But how did you know that they are planning to do so with me ?"

Shreemad replied, " While I was taking my lunch, in the house they were loudly talking outside about this; and on their asking me as to with whom did I come to Rajkot, I gave your name and so they started talking about this."

Still Dharsibhai further asked, "Why should your maternal uncles talk about this matter in your presence ?"

Shreemad replied, "They must have thought that I was too young and ignorant to understand their talk and so I have come to you to warn you about their evil plans."

Hearing this Shri Dharasibhai said to himself, `Oh, how wonderful is the sense of obligation in this very small boy. He returns the obligation of my taking him to Rajkot by warning me to save my life. It is really my good fortune that he accompanied me. Many thanks to



this great Child saint! Thanks to my good fortune that I could have an opportunity to be with him! Thinking this way Shri Dharasibhai was extremely happy.

Shreemad possessed wonderful spiritual powers; his knowledge was spotlessly faultless and pure and due to this pure knowledge and limitable farsightedness he could see that persons from Kutch were coming on camel to Rajkot to see him. So he asked Shri Dharasibhai, "Two persons from Kutch are coming to Rajkot to see me; will you kindly arrange their stay here with you ?"

Dharsibhai replied, "Well you ask them to stay with me without any reservation and I shall arrange for their comfortable stay with me."

Hearing this Shreemad went the way these two persons from Kutch were coming to Rajkot. Seeing him Shri Hemrajbhai from a distance inferred that the person approaching them might be Shri Raichandbhai the young well known boy.

When the two Shri Hemrajbhai and Shri Malsibhai came near Shreemad he called them by their names saying, "How are you Hemrajbhai ? How are you Malasibhai ?"

They both were much surprised as to how could he know their names without any previous contact. They had not intimated any one about their visit to Rajkot.

With this surprising meeting, both asked in wonder and amazement, "Are you that Shri Raichandbhai ? How did you know of our coming here by this road ?"

In reply Shreemad said, "There are infinite powers of the soul and by that I came to know."

Then Shreemad took them to Shri Dharsibhai's residence where the two guests took bath and rested both the guests understood in their minds what more could a genius soul still have to learn? although they had thought of taking him to Benaras (Kashi) city for further learning.

After finishing lunch the guests requested for a private talk with Shri Raichandbhai at some lonely place which was shown to them where they and Shreemad went and sat together.

First they had heard about Shreemad's powers of Avadhan and

they wanted Shreemad to show these powers to them for which Shreemad agreed. They therefore, spoke out to Shreemad the letters of one verse which they had brought with them. In a clumsy way from the book called `Sanghpattak' Shreemad remembered these letters and recited the original verse correctly. The two guests were totally wonderstuck at this inexplicable but correct performance.

These two guests from Kutch thought to themselves that there was no propriety in asking Shri Raichandbhai to go to Benaras (Kashi) for higher learning. However they decided to make an effort by telling clearly about their purpose without worrying about the outcome. They therefore said, "We have come here to take you to Benaras, hence please accept our request. We will not only pay you for all expenses of going to Benaras for stay and study but we will also bear the expenses of your family during the period of your study at Benaras. Please oblige us by accepting the plan." They tried to persuade him to accept their plan by making many attractive offers but Shri Raichandbhai flatly refused to go to Benaras. So the two guests felt that what they suspected at the first instance had happened and they realised fully well that he is already a learned man and so he had nothing more to learn.

Then these two guests returned to Shri Dharasibhai who inquired from them as to what was their secret talk with Shri Raichandbhai as he wanted to know it, if it was worth telling him without any reservation. Then Shri Hemrajbhai said, " There is nothing to hide but what we proposed was not accepted by him." In reply to the further query of Shri Dharsibhai, the whole matter of their talk with Shri Raichandbhai was told by them to Shri Dharasibhai and they further added, "Shri Raichandbhai came to receive us even though we did not inform him about our coming here, besides he called us by our names; he in advance arranged for our stay with you, he is therefore undoubtedly an astonishing great person."

Hearing this Shri Dharasibhai was happy but felt that Shri Raichandbhai was making a mistake by not accepting this very good offer, when all arrangements are being made but later on he realised that for a brilliant genius with wonderful powers at such young age, there was nothing to learn from Benaras and it was felt that Shri Raichandbhai's mind was like an ocean which could contain everything of this world without any indication of outburst. Thus he was much impressed by his virtue of clear knowledge and right under



standing and so in the beginning he asked Shri Raichandbhai to sit with him on his seat but knowing these exceptional qualities in him he used to sit in all humility in front of him giving him his honoured seat. He began to revere him and showed every respect to him. The more he knew about him, the humbler he became in his behaviour towards him and as he came in greater contact with him he accepted him i.e.,. Shreemad Rajchandra as his true teacher and sought his spiritual protection from him.

Shreemad then decided to return to Vavania and taking a pack of sweet from his maternal uncles', taking leave of them and also of Shri Dharsibhai he started his journey back to Vavania. But he had no money for his return journey so he sold his sweets to a sweet seller and got the amount needed to cover his return journey fare. Even in this condition he did not ask Shri Dharasibhai for money nor did he borrow any money from him. A good saying is that indication of future development of a son can be clearly observed or noted from his behaviour in his cradle. So in this small or young boy of thirteen desirelessness had grown to this extent. Like a wise householder his principle of life was stated by him in a poetic way as under:

"Mar Javu Magu Nahi Apane Tan Ke Kaj,
Paramaratha Ke Karane Magu Na Samaju Laj."

Meaning: "I prefer death to begging for my own material benefit; but in begging for the good of the world I am not ashamed at all"

He requested Shri Dharasibhai for arranging the comfortable stay of the two guests from Kutch but he did not ask for money from Dharsibhai showing helplessness for his return journey to Vavania when he had no money for it.

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(Chorus Songs)

On the front page of the first book named `Stree Niti Bodhak Part-I' written by Shreemad Rajchandra the earliest of his writings before the age of sixteen years and published in V.S. 1940 he has written the following couplet of Bhujangi Metre :

"Thava Desha Aabad Sau Hounsh Dharo,
Bhanavi Ganavi Vanita Sudharo;
Thati Aarya Bhumi Vishe Jeh Hani,
Karo Door Tene Tame Heet Mani."

Meaning : "Take eagerness to make your country prosperous by introducing reforms of educating women and giving them knowledge of- Reading, Writing and Arithmetic. This way, behaviour of women will much improve as in the absence of such reforms our country has lost much and this loss will be made good by female education which will be beneficial to our country as a whole."

Suggesting female education on the front page, he has suggested on the back of the same page, the introduction of social reform in a poem of Manahara Metre as under:

"Kudhare Karelo Bahu, Humalo Himmat Dhari,
Vadhare Vadhare Jora, Darashaviyu Khare ;
Sudhara ni Sami Jene, Kammar Kasi Chhe Hasi,
Nitya Nitya Kusamp Je, Lavavane Dhyan Dhare ;
Tene Kadhavane Tame, Naara Kelavani Aapo,
Kuchalo Nathara Kadho, Bija Je Bahu Nade ;
Raichand Preme Kahe, Swadeshi Sujana Jano,
Deshaheet Kaama Have, Kema Nahi Aadare ?"

Meaning : "With all strength to its command the customs degenerating our social life have attacked us and shown more and more of their powerful strength in their attack and they smilingly are fighting against any good social reform and are trying to increase quarrels and disruption in our social ranks with firmness and determination. O national minded good and intelligent persons! Why don't you start the work of national good consisting in introducing and



promoting better female education which would remove bad harmful social customs and traditions ? This is the fervent appeal of Raichand.

Befitting this book of fifty pages he has written an introduction in two or three pages in a beautiful way wherein and in the book too, he has advocated for increasing female education and developing thereby a love in ladies to read good books and for that he has asked learned men and social reformers to write and publish such good books; he has tried to answer the accusations of persons hugging harmful traditional customs and he has named five to seven good books reading which, will help quick removal of bad social customs which would make for social and cultural unity and progress of the country as a whole. He has clearly pointed out the reasons for non-improvement of Indian women such as child marriage, matchless marriages, superstitions and ignorance, and so he has asked thinking minds to estimate the social harm caused by custom of child marriage in the society of his time. Shri Raichandbhai planned to write about female education and social reforms in three parts and so he has published this first part on the same subject, and with a view to make it available to as many persons as possible, he fixed its price at only four Annas (one fourth of a Rupee) a copy.

This book is on the same model as a book of chorus songs in Gujarati used at present in many schools. But this book contains poetic verses in a simple language and on useful subjects which would naturally be read and liked by elderly women who had left their schools long before only after studying in one or two standards. Even the metres selected by Raichandbhai in this book are generally in chorus songs such as Geet, Dhol, Garba. This book is divided into four parts; the first part contains subjects like prayer to God, devotion, obligation, transitoriness of the mortal human body, the mother's advice to her daughter, not to waste one's invaluable time in idleness and sloth, efforts and the good results achieved by efforts in life.

In the second part there are ballads on subjects like learning advantages of good education, shame to uneducated women, reading good books and learning to hear good advices from others.

In the third part are ballads and chorus songs on subjects such as self improvement, adoption of virtues, spread of morally good life, speaking truth, good ladies to avoid intimacy with male persons other than their husbands and abandonment of extra marital sex


In the fourth part there are poems on virtuous women who can be called good and well behaved and also hundred poems on beneficial advices.

This book of four parts indicates clearly the mixture of the strong spirit of social reforms seen in poetry of well known Gujarati poet Shri Narmadashankar and the poetic compositions on simple and good ethical and social life written by equally well known Gujarati poet Shri Dalpatram Dahyabhai of Ahmeddabad.

In the first chorus song he has written a poem as under:
"Desha Heeta Dayalu Karava, Namu Tane Hete Re,
Jethi Upaje Aananda Bhava, Namu Tane Hete re,"

Meaning : "O Lord God: I, with all affection, bow down to you praying for helping me to act for national benefit by doing which I may be filled with pure joy."

In chorus song No. 22 he writes as under:

Daat Krishna Geet thi Jema Chhe Valyo Re Lol;
Ethi Vadhyo Vyabhichara Klesh to Bhalyo Re Lol".

Meaning : "A great social harm and moral degradation in our society has been caused by imitating the sport of Lord Krishna described in songs of Krishna worship-this imitation by men and women who call themselves Vaishanavas has increased profligacy and extra marital social relations ending in moral and social degradation coupled with individual and social torments."

In the chorus song No. 16 he writes as under:

"Samapine Saathe Naario, Bharo, Vanita Kero Samaja
- Sudharaje Snehathi,

Vato Karo Sudharyatani, Vali Karaje Sudhara Kaja
-Sudharaje Snehathi,

Dushta Dhara nadya Aa Deshane Jethi Padati Thai ChheBahen - Sudharaje Snehathi,

Jethi Kusump Vadhi Gayo, Hari Lidhu Sukha ne Chen
- Sudharaje Snehathi,"

Meaning : "O you ladies ! You organise a society of women



only, to improve your life with affection, and in these social meetings talk about self-improvement and introduction of social reforms; also find out the harmful customs troubling social life resulting in country's downfall, increase of disunity and deprivation of happiness and peace."

In these easy flowing couplets and other poetic compositions one finds perfect rhythm and style of writing in Shreemad even at the early age of fifteen years. Poetry was his natural inclination and gift. His language easily follows his feelings. For example:-

"Kevala Paisaman Nahi Chitta Ja Jodavu ;
Tema Na Karavo Zazo Ko di Lobha Jo ;
Samsari Musafariman Farine Javu,
Nahi Karanaro Eno Koi Thobha Jo.
Kshaanabhangura Janine Tun to Dehane
Bhajaje Beni Bhava Dhari Bhagawan Jo,
`Nathi' bharoso Palano Ema Ja Janajo
Mate Mithya Karaje Ma Tofana Jo... Kshanabhangura."

Meaning : "Do not concentrate your mind alone in wealth; do not feel greedy for acquiring wealth. You have to move in this worldly travel and then to return to your normal Self. None will stop you in this return journey. Considering this body as momentary, worship the lord Bhagawan with all faith and affection knowing fully well that none can say how long will you live and so cast aside all wandering for wealth and worldly happiness, utilising your precious moments of life in devotional surrender to Lord Divine."

"Himmat- Kimmat Harshe Te Pichhanati,
Aalas Na Male Jene Kaai Anga Jo ;
Vakhat Nakamo Ko Di Java De Nahi,
Kidho Jene Vahem Tano Bahu Bhanga Jo.
Sajjani Naarina Sulaxana Sambhali,
Tevi Thava Karaje Rudan Kama Jo ;
Sadguni Thavanu je Koi Ichhashe,
Shani Nari Jano Tenu Nama Jo.... Sajjani."

Meaning : "A good woman always knows the value of courage; she is never idle in any of her limbs; She would never allow wasting of any time; She would destroy all superstitions; hearing these virtuous qualities of a good woman, O you ladies, act well accordingly- these good qualities whichever lady possesses should be called or known as a wise woman."

The last poem is called `Sadbodha Shataka' which can be re

garded as ethics for women, in which are sung in Dhola form of musical song, ethical qualities of women such as personal good contacts, ethics or moral good behaviour, patience, courage, truth, absence of deceitfulness, devotion, nationalism, reforms, industrious living, avoiding bad contacts, learning, abandonment of pride, abandonment of sex life with persons other than one's married husband, abandonment of agnosticism, sympathy, love for religion, essay writing, reducing unnecessary expenses, forgiveness, merit, humility, modesty, contact with virtuous ladies, abandonment of foolish ladies, abandonment of gambling, thinking of death, search for the path of knowledge, devotion to one's husband; giving charity to deserving needy persons, love for benevolence, request for increasing one's scope of reading etc.

"Upaya Ghatata Aadaro, Desha-Hitane Kama ;
Deshnu Heta Na Dharashe, Te Murkhanu Nama.
Vishwa Pita Vandana Karu.
Desha Tani Seva Karo, Dharo Preeti Ne Bhava ;
Mamata Aani Nehathi, Laho Etalo Lhava.
Vishwa Pita Vandana Karu.
Purusha Para E Narakani, Jano Khana Jarura ;
Eva Kshanik Sukhaman, Kema Bano Chakachura.
Vishwa Pita Vandana Karu.
Garva Nahi Uura Aanata, Bani Ko Di Shreemant ;
Ko Din Aavashe Naara O! Eha Laxmino Ant.
Vishwa Pita Vandana Karu.
Rakhavi To Daya Dilaman, He ! Shani Gunavana ;
`Daya ja Dharmanu Moola Chhe, Kahevata Satya Praman.
Vishwa Pita Vandana Karu.
Viveka Rakhi Vartajo, Guna Tani Thai Jaan ;
Gariba Jano Ne Aapajo, Rudi Reete Maan.
Vishwa Pita Vandana Karu.
Vinaya Vishe Hun Shun Kahun, E to Guna Amulya;
Nathi Guna Beejo are! Naari ! Eni Tulya.
Vishwa Pita Vandana Karu.
Jeebha Juo Naramashathi, Rahi Chhe Vachhe Daant;
Krodha Kare Jo Karami, Maara Khaya, Dhari Khaant.
Vishwa Pita Vandana Karu.
Sajjani Ratna Samana Chhe, Mani Parasa Chhe Eha;
Lodhu Kanchana Thayachhe, Te to Jane Teha.
Vishwa Pita Vandana Karu.



Ganga Samana Susanga Chhe, Kharu Dau Chhun Chittra;
Sumitra Sukha Shu Varnavu ? Kala Parama Pavitra.
Vishwa Pita Vandana Karu.
Kaalgati To Moti Chhe, Nahi Ene Darakara;
Aavye Ghadi Nahi Mukashe, Mate Karo Vichara.
Vishwa Pita Vandana Karu.
Tarkat Karasho Ko Kadi Aape Tevo Laabh;
Punya Kare To Temane Malashe Sat-Dharma Aabh.
Vishwa Pita Vandana Karu.
Nawari Besi Rahisha Nahi, Karana Vakhata Amulya;
Sonu Pana Nahi Asvashe Ko Di Eni Tulya.
Vishwa Pita Vandana Karu.
Sajjanina Paga Pujaje Ethi Thashe Thika;
Mulo Anitinan Vaadhashe, Kadhi Buddhi Athika.
Vishwa Pita Vandana Karu.
Natha Keri Seva Saja, E Tiratha Nu Sthana;
Mohita Thaavu Na Murakhi, Bahu Thaje Gunavana.
Vishwa Pita Vandana Karu.
Paramaratha Karava Sada, Dharo Ura Umanga;
Ishvara Preeti Melavo, Karo Sada Satsanga.
Vishwa Pita Vandana Karu.
Vanchana Vyasana Vadharaje, Rakhi Leelu Jnana;
Vanchya thi Kahu Chhu Thashe, Dahi Tu Vidvana.
Vishwa Pita Vandana Karu.
Lakshana Saran Rakhine, Karo Ruderan Kaam;
Sajjanana ma Vakhanao To, Toja Sajjani Naam
Vishwa Pita Vandana Karu.

Meaning : "For achieving national benefit, begin appropriate remedies; For one who neglects national good is surely a fool. O God ! Father of this Universe, I bow down to you.

Have love and feeling and serve your country well. Taking national good as our own, take the opportunity to serve it as best as you can.

Know definitely that enjoying sex with any person other than your husband leads you to hell and so I wonder why should a woman be mad after it, a moment of temporary happiness ?

Do not be proud women ! In case you become very rich; as the same wealth would come to an end one day.

O you wise and virtuous women ! Fill your body with sympathy and love for humanity for it is truly said only sympathy is the root of every religion.

Always act discriminatively knowing discrimination as the right path to good life and always honour the poor and the needy.

What shall I say about humility which is an invaluable virtue! O good woman ! There is no virtue equal to it.

For example how, humbly lives your tongue well between the teeth ! If it gets angry it is crushed by the teeth.

A virtuous woman is like a jewel like a Paarasa Mani which turns iron into gold, and this is a well known truth.

I give you a correct picture that company with good ladies is like the pure waters of the holy river Ganges what a happiness of having a good friend ! It is an art to have a very holy contact.

The passing time respects none, does not care for anybody, when time comes for your death, it will not leave you unhurt and so think of the aim of your life.

If you cheat any one, it will rebound on you. Whoever is virtuous will receive sky like benefit in the form of right and good religion.

Never be without work as time is invaluable and even gold cannot be equal to it.

Worship the feet of a meritorious woman who will cut as
under all roots of immorality by curing you of your bad intellect.

Always serve persons elder to you as they are the homes of right religious life. O good lady ! Do not get infatuated with worldly considerations of wealth and pleasure. You always try to be good and full of virtues.

Always keep in mind a strong desire to do good to others around you obtain love of God by contact with persons.

Increase your habit of reading good books by keeping your knowledge fresh and green, it is by such reading . O good lady ! I say definitely that you will be wise and learned.

Keep these good qualities with you and always do right and beneficial work. It is only this way that you will be praised as a good



and virtuous lady.

At present printed copies of this book `Stree Neeti Bodhak Part I' are not available' and so with a view to give some idea of this book which was useful to the readers about fifty years ago, only some quotations from it are given above. It is felt if another edition of this book even today gets printed, it would be extremely useful to the ladies who begin to get educated in their later life.

It is much better than the `Bala Garabavali' a series of chorus songs for children in girls schools used as a text book written by Pandit Navalram Laxmiram, as the language of stree Neeti Bodhak Part-I is quite simple, agreeable to the nature of females and written from ethical view point; therefore it is worthy to be given as a gift by parents to their daughters, by a brother to his sister, by a husband to his wife, by relatives to their girl kins on auspicious ceremonial occasions and also to the ladies who have a desire to read and write in their adult age and it can also be given as a gift to less educated young women.

The other two parts of this Stree Neeti Bodhak do not seem to have been written by Shreemad Rajchandra but from what we know of the ideas and style of this Stree Neeti Bodhak Part-I it can be easily inferred or imagined that had the said two parts been completely written by him they too would have taken the top place in the literature for women education.

There is a note to the public at the end of this book `Stree Neeti Bodhak Part-I' in which Shreemad has written that he has already prepared a book of good ethical teachings named- `Kavya Mala' which contains one hundred and eight poems and this book has four sections and its size will be two hundred pages. The book will cost only ten Annas to those who enlist advance booking for it. The spread of books on ethical subjects depends on public demand. No information of publication of `Kavya Mala' is available, nor its manuscript.

If one asks as to what was the need for this great man to write such books on ethical behaviour and instead why did he not begin to write about his own self-experience of spiritual life or to explain in detail the fundamental principles of religion, the answer to these questions can be found in his letter dated chaitra Vadi 14th of V.S. 1950 as under;

"An aspirant for Self-realization leading a worldly house holder's life should start with the foundation of his ethical life in his own soul, otherwise all teachings on religions behaviour become fruitless. Ethically good behaviour for such an aspirant is to be just and honest in his behaviour for earning means of livelihood. When he feels that he will stick to such good behaviour even at the cost of his life, then right renunciation and non-attachment enkindle in him in their true form and then only such a soul clearly grasps the wonderful power, greatness and deep meaning of the teachings of the great saints, and thus only his path of right behaviour of all his inclinations and desires becomes crystal clear."

-- xxx --






Just as the Ganges originating from the high Himalayas carrying with it the water currents of various lakes and springs and flowing down through stone beds supplying enough water to many institution of learning, villages, seats of spiritual disciplines and cities on its banks enriching forests and parks and other lands on the planes and joining other rivers like the Yamuna and the rest widening its expanse thus flowing for miles together, merges in the Bay of Bengal, the spiritual insight of Shreemad Rajchandra originating from the lake of his spiritual growth guided by the nectar like teachings of great saints both in his previous births and in his present life acquiring the gist of religious and philosophical works and giving benefit of spiritual awakening and development to many aspirants coming in his contact, giving gift of his teachings in various compositions to men, women and children personally and through schools, libraries and such other institutions for the spread of knowledge and thereby benefiting people of diverse countries and languages and showing in its continuous flow, vast spiritual experiences and widening the horizons of non-attachment, discriminative power and the spirit of renunciation useful to the path of liberation, ultimately merges itself in self-realization or liberation which is the permanent abode of infinite excellences of the Self.

The book entitled `Shreemad Rajchandra' contains private diary jottings, letters and other small booklets written by Shreemad Rajchandra which eloquently express his spiritual enlightenment and blissful joy resulting from his deep reading, retentive memory, serious reflection and firm determination and all this developing his frame of mind envisaged in his thinking feeling and willing. These writings have helped many pilgrims of spiritual life. Of these writings the first of his publications is `Stree Neeti Bodhak' or `Ethical advice to women' and its main theme is removal of immorality and developing love for good conduct and as means for such development are briefly described as truth telling, noble living, keeping mind engaged in constructive industrious work etc. These writings are called `Flower garland' Pushpa Mala containing one hundred and eight aphoristic advices which would easily inspire their reader to turn his mind from external allurements to what he really needs to do today and in fu

ture for his self betterment. These cryptic sentences work like word arrows powerful enough to hit their target namely uplift of the self. Any thinking man can read these printed sentences even once and experience the truth of this claim. So instead of quoting some of them I only stop with the request to read them even once. He himself has said in his last i.e. one hundred and eight advice as under :- `What more should I say about this Flower garland or Pushpamala ! I only say that by reading it in order or without it, with a free mind in early morning, at dusk or at any other convenient time of the day when you are free from worries, it will bring you great relief and peace'.

Shreemad has himself said in V.S. 1955 about Moksha Mala or Liberation Garland as under :- "I composed Mokshamala or Liberation Garland in three days at my age of sixteen years and five months. On its sixtyseventh lesson the ink spilled and so I had to rewrite it again and in that place I wrote out a poem of invaluable philosophic thought named `As a result of the heap of many meritorious deeds' or `Bahu Punya Kera Punjathi' etc. "In it there is an effort to explain Jaina Religion and nothing more or less than the path prescribed by Jin Bhagawan Mahavira is said in it. Its style is so framed that young and old persons may love to know this path of the Non-attached, may understand it in a simple language so that this path may settle its seedlings in their hearts. It is an ideal illustration of the style and teaching of Bhagawan Mahavira. The style and form of the said teachings fit for the highly developed intellectual souls is quite different and it will be done by someone else."

`Printing Moksha Mala took a long time than expected and so to remove the anxiety of its advance customers I composed `Bhavana Bodh' or `Liberating Aspirations' in the meanwhile and gave it as a gift to them. Knowledge and proficiency in learning cannot be equated or compared with many lengthy writings but normally many living persons have no idea of such evaluation or comparision. In V.S. 1956 on the occasion of publishing second edition of Mokshamala he has instructed the publisher as under:- "Om ! If you feel like changing a word or a sentence in connection with some incident in Mokshamala, then you can do it. If you feel like writing a foreword you can write it but keep in cold storage any desire to write my biography. Keep in mind while writing a foreword the general aim of inspiring its reader and hearer to forget his inclination to find out the truth of various



infights and warring different religions and to start reflecting on the highest religion of the nature of the Self enunciated by all-knowing saints. This is an easy and natural instruction. Peace .........' ! "I have written out the Lessons in Mokshamala after due consideration of the nature of the subject and its precise style of appropriate expression. "For another edition you may arrange as you please. I have underlined some of the sentences but you need not underline them.

"Keep your aim not to guide the hearer and the reader of Mokshamala to follow our line of thinking. Let them form their own opinion about it. Leave it to them to sift evidence and search the truth. Let us not throttle the possible growth of their own opinion by our guidance."

Thus Shreemad Rajchandra has planned his Mokshamala as a pathfinder for all future good books as a very experienced and elderly educationist keeping in view the educational trends of the past and present times and educational needs of the generations of men and women of the future times consonant with the nature and development of man. He has kept in view those leaving school after general education at primary or secondary stage, those who have received special education upto a higher stage and those who have not known how to read or write but who known well how to think and to guide such persons in thinking and acting for a better and higher life not only for themselves but also to others coming in their contact and how to appreciate the greatness of human birth and wherein lies its successful development, what are the dangerspots capable of misguiding a man leading him to lose the golden opportunity of gaining self-knowledge and experience in his human birth and hastening his downfall, and showing clearly the method of avoiding such dangerspots, many problems such as the above are discussed giving their successful and satisfactory solutions in this book of about two hundred pages - Mokshamala or Liberation Garland. This book is capable of showing what is the highest human good and how to achieve it. Thinking that the printing of this book will take a long time causing impatience and anxiety in its advance customers, he prepared a small book of fifty pages calling it Bhavana Bodh and appeased their thirst and anxiety by sending it as a free gift to them. This is a sufficient proof, of the sense of responsibility and readywitted dexterity of Shreemad Rajchandra at his young age of sixteen to seventeen years.

This book is not to be read and learnt like a school book, examination influences your life but more important than it, the reading and learning of this book is a sure means of spiritual success in life and so its contents should be constantly remembered and meditated upon, so that one can find his own faults and falterings and easily remove them by the advices of this book and so Shreemad has suggested that it should be used as a means for self-improvement and with this view he has written its introduction with a little `Educational Method and facial feature'. This introduction is worthy of serious consideration by teachers, parents and thoughtful students. `Impartially this book contains teachings of philosophy and good conduct. The aim of publishing this book is to stop the waywardness of young impressionable boys and girls generated by receiving wrong education which leads them away from the main aim of human life namely self-liberation. Diving deep into this book, Moksha Mala, can be the cause of self-liberation of the reader.'

`My special instruction to the learner and the reader of this book is that think more about its lessons than committing them to memory, experience their truths; should get them understood with the help of knowing teachers or saintly monks, and where such help is not easy of reach, read these lessons five to seven times; after reading a lesson once, meditate on it for some moments and ask your conscience as to what truth it gained and what from it is worthy of abandoning, what is worthy of knowing and what is worthy to be accepted and seriously followed. In this way you will be able to grasp well the whole book, your heart will be clean and soft, your power of thinking will blossom and you will acquire a firm faith on Jain religious and philosophical teachings. Thus this book is more for serious consideration and reflection than for committing to heart. Education of meaning is planned in it and this planning is for the initiation, its criticism and deeper thinking by the learned persons are separate. This is only one piece of the same; still it gives generally the whole truth.

This is the best advice for any useful book. If any reader reads newspapers, monthlies or other series of books by employing to what he reads, the triple method of what to abandon, what to know and what is worthy of acceptance, he can save much of his invaluable time of life that is wasted in scanning meaningless writings, and he can well utilise time thus saved for reading and understanding good



beneficial literature.

In the first lesson of Mokshamala he has instructed the reader as under:-

`Some ignorant men waste their invaluable time after reading books not fit for their reading and thus they are led astray, they earn thereby insults and censures in their present life and get lower births after death.'

`Use this book with due respect and discrimination as they are the main aims of religious life.'

`Another request to you is that read this book to those who are unable to read but who desire to know its contents in serial order.

`You gain self benefit, may you obtain from it knowledge, peace and bliss, may you be benevolent, kind hearted, full of forgiveness, discriminative and very intelligent. With this prayer to Lord Mahavira, I complete this lesson.'

After introduction, blessings and instruction for the young reader, Shreemad has shown in the second lesson the nature of compassion or the beautiful beneficial path sure to lead its follower to liberation from worldly life in the form of an excellent poem and has advised the reader to deeply think about it. He has clearly said in it that one who knows it philosophically, obtains eternal happiness.

The words of the all-knowing persons have an unprecedented magic which can arouse the sleeping soul to full consciousness; some souls have realised self-knowledge by only one sentence. Ashtavakra (a saint of this name having eight of his limbs crooked) said only one sentence in sanskrit `Brahma Satyam Jagat Mithya' or `Brahma is truth the Jagat or the world-liable to origination and destruction, is unreal,' to the king Janak Videhi (or living in a human body as if he has surpassed its limitations) as if a person mounting the horse for a ride and getting a lesson from his teacher, and hearing this one sentence Janak understood quickly the nature of the self. While on the other hand to other persons heaps of good teachings from many scriptural works are necessary. Similarly this first poem of this lesson No.2 is highly important capable of enlightening a fit soul for quick liberation by deeply reflecting on this one truth namely compassion is the root of religion or nonviolence is the highest religion of man.

Some seriously thinking persons have realized self-knowledge only by examining the crudities of this worldly life; by thinking on their present worldly existence they have revived the memories of their previous births and in this way they have known their self which is eternal-which was existing before, now exists and will continue to exist in future without any let or hindrance. To induce or inspire one to this line of thinking and meditation, Shreemad has given his third lesson about the wonders of deeds of living beings in a simple style easy to understand for young readers. This third lesson teaches that every living soul enjoys or suffers the fruits of its own deeds.

In the fourth lesson entitled `Manav Deha' or `human body' man is advised to get alert for freeing himself from this bondage of his deeds by quickly knowing before death visits him, his nature as pure self which is only possible in this human birth. Here it is not the form of human body but the capacity of the soul in human body to think about its true nature that is emphasised, otherwise monkey and man have much similarity of behaviour and form, yet man can know his self by self-reflection and meditation as advised by all-knowing saints while monkey is far away from it. Great men even in their young and seemingly unripe age have achieved self-realization by working for realising the aim of human life, and achieving success of their human birth. Illustration and story help for the lasting impression of good teachings just as a bitter but sugar quoted pill helps a patient to cure his ailment and so many children willingly accept it from their parents so even the scriptures have adopted the use of illustration and story for easy explanation of the highest principles. Thus in the Jaina scriptural work called Utaradhyayan (sutra) appears a story of King Shrenik who achieved self-knowledge by the enlightened teaching of the nature of self received by him from his contact and conversation with Shri Anathi Muni or the Orphan sage. This story is given in these lessons by Shreemad explaining attracting the youth of this age only that for Samyak Darshan or right perception of the nature of one's self there is a need both of human birth and of getting a right Guru or preceptor who has known and realized his self. In the first published Bhavana Bodh also he has given this same story as illustration of Asharan Bhavana or Aspiration of feeling of helplessness without knowing the self.

King Shrenik whose bad deeds would have yielded him the hellish births in future, changed his wheel of fortune by the benefi



cial contact and teachings of a true preceptor, Shri Anathi Muni and he knew his self changing his mental trend and turning it to the path of liberation he came in contact of Mahavira Swami and become so much elevated in religious life that after quickly finishing the fruits of his bad deeds, in the future turn of the universe, he will become a Tirthankara who will elevate many a religious souls.

In subsequent four lessons the importance of a true divine, a true teacher and his greatness and the nature of a true religion or duty to be followed, has been summarily shown just for acquainting the reader with a touchstone for testing the above three important pillars of a noble life since any error in his selection of the three important supports may yield him irreparable loss leading him astray. One should bear in mind that only a right preceptor who knows his self can effectively and successfully explain the nature of true divine and true religion.

Religion is a very difficult and deep subject but these four lessons are written just to draw the reader's attention to important points in accepting and following a religion for self-improvement. As the disciple increases his capacity of right understanding he can think and follow the right path more effectively. These four lessons therefore only succinctly touch the three fundamentals- the true divine, the true preceptor, and the true religion to be accepted, which cannot be decided without the advice and guidance of an enlightened all knowing teacher or preceptor, and if this is firmly understood then only one desirous of knowing his self can start the search for such a preceptor without wasting his time in unnecessary actions and occasions. This is the main aim, behind these four lessons. It seems that Shreemad must have kept his further thoughts about these three fundamentals to be given in the composition of `Prajnanabodh' or `Teachings for the learned.'

Then is given an aphoristic yet beautiful path finder lesson about how should a householder who has adopted a right religion, behave and obtain thereby his highest state.

Following two lessons are about the devotion to Jineshwara and one poem on devotion. The first of these two lessons is in a dialogue form in which there is a discussion about who should be recognised as a true divine person, and the answer is one Jineshwara Bhagawan Mahavira, who has realised his pure self as truth, con

sciousness and bliss and so who is free from all weaknesses free from all defilement of deeds, totally liberated, totally unattached, free from all fear, all knowing all seeing by employing one's self to devoting such Jineshwara Bhagawan only. The power of the pure self begins to manifest and shine and this is proved in this poem and discussion.

In his biographical statement of thirteen years he has mentioned that at first he had firm faith in the world creator, then he had developed faith in Jineshwar Divine after coming in contact of Jaina householders of his birth place and closely reading books like Pratikramana and later on he pinned his faith only on Jineshwara Bhagawan as a result of developing his attitude of non-attachment and discriminative understanding realising well that the devotion to Lord Shiva or to Lord Vishnu was incapable of yielding liberation. This is clearly shown in the form of a lesson. An account as to how he was led to such a decision is given in Mokshamala lessons No-sixty, ninety seven and one hundred and six and this becomes clear from the following extract;-

"In other religious disciplines fine and correct thoughts about philosophical knowledge are not found, some preach about a world creator God but such preaching does not stand against sound logic, and creator so god's existence cannot be proved."

"Those who dub Jaina thinkers as agnostic, try to succeed in calling them so by showing that Jain philosophy and religion do not believe that this world is ever created and controlled by God and they define as agnostic, one who does not believe in God as a creator of this world, and unthinking persons have a fixed traditional view of a world creator. God as they do not wish to nor can they enter into a logical discussion about the proof of their belief in a world creator. If at this juncture they think a little and inquire as to why the Jaina calls this world as beginningless and endless and what is their aim in denying God as world creator, then gradually he can arrive at the conviction of the purity of the Jaina faith. Where was the need for God to create this world ? Supposing that he created this world then why should he have put in it both happiness and misery ? Why did he put death in it? Whom did he desire to show this sport of his ? By which of his deeds did he create the world ? Why did he not desire to create this world long before his present creation ? Who is God? What are the objects of this world ?



How has the desire been created ? If he created this world according to his choice, he should have kept only one religion for his created world to follow and worship. Why should he have put his own created people in a confusion about various opposing religions and forms of worship? Suppose he erred in his such world creation; then pardon him; but how did he have such an overwisdom to give birth to Bhagawan Mahavira who wanted to uproot to his very existence as a Supreme Creator of this world ? Why should he have allowed the Jaina religion not only to exist but to flourish as one of the world religions ? Where was the need for such a world-creator God to axe his own legs in this way ? This is one line of thinking. The other one is to just inquire whether the propounders of the Jaina faith had any opposition or antagonism towards God as a world-creater ? Would they have lost in any way if they had accepted such a world-creator God if in truth they had found him as such ? What greatness they wanted to achieve by denying God as a world creator and by asserting the world as without any beginning or end ? Continuously thinking this way one would realise that this world is described by the holy Jain thinkers as it is in to nature and nothing but truth has guided them in describing the world. They having preached a religion of wholehearted compassion to and non violence for all living beings, cannot be expected to speak the untruth or say anything simply to hurt anybody's feelings. Therefore we feel pity for those calling holy Jainas as agnostics-the Jainas who have minutely seen everything in its true nature and described it as it is without showing any lip sympathy for people's likes".

Question : This much I am convinced that the statements of Jineshwara Mahavira and other propounders of the Jaina religion are thoroughly logical but I still have doubts about their denial of God as world creator and stating therefore that this world is beginningless and endless as such a vast world with an unlimited sky and bottomless earth with all its oceans and the milkway of the stars and planets could not exist without being created by an all-powerful creator God. Hence why do you deny the existence of a world creator God ?

Answer : You feel this way only till you have not realised even an iota of the infinite powers of the pureself; but by gaining philosophical knowledge of the selfs unlimited powers you will have no difficulty about accepting the Jaina view. When you will study scriptural works like Sammati Tarka and experience their truths, all your

doubts about the Jaina truths will be resolved.

Question : But powerful and able learned men are found to establish even their falsehood as a proved doctrinal truth and so it may be difficult to disprove it but even then how can it be called truth?

Answer : But Jineshwar Bhagawan Mahavira had nothing to gain by proposing or propounding any untruth and supposing for a moment that his denial of God as world creator was an untruth, then why should God have arranged to give birth to such a person who would deny his creator's existence ? Where was the need to get him born who would put to shame his creators name ? Besides Jineshwara Bhagawan and other Tirthankaras were all-knowing and all-seeing great souls who would not have anything to lose by admitting God as world creator if he were really so".

He composed Atma Siddhi Shastra in V.S. 1952 wherein also he has said :-

"Karta Ishvara Koi Nahi, Ishvara Shuddua Swabhava; Athava Prerak Te Ganye, Ishvara Dosha Prabhava."

Meaning : - "There is no creator God either of the deeds of the living souls or of the rest of this world. One who has purified his soul and liberated it from all its deeds, good, bad or otherwise, is himself God. If such a pure self is regarded as the instigator of soul's deeds, it would make it impure and defiled. So one cannot say that the pure Self instigates or prompts the soul to perform its deeds."

"If God prompts the soul to bind it with its deeds then there is no causation of the soul in between God and deeds, as prompting and desire were regarded as originated in the soul's mind and so the soul was held responsible for suffering or enjoying the fruits of its deeds and the very existence of the soul was proved by it and if this is taken away from the soul then how to recognise the soul, becomes our fundamental problem. Therefore deeds are prompted by souls and not by God definitely."

In following two lessons `Devotion to Jineshwara Part II and Teachings about Devotion it is shown in prose and verse that our best aspirations and feelings arise and blossom by contact of the highly elevating insturmental causes, and this results in the elevation of our soul.



structions to memory but not following them in practice is laughable and unavailing. While the one who reads the scriptural texts and rightly understands them follows them and as a result he obtained happiness, joy, discrimination and in the end he gets liberated.

In the lesson of `Yatna' or careful behaviour a householder is advised to be careful in all his daily actions to see that he does not hurt or harm any living being but at the same time he removes uncleanliness, difficulty, unhealthiness etc. and in his next birth he has not to suffer evil effects from his misdeeds. All these useful advices of worldly wisdom are given here in brief.

In the next lesson he has supported the instruction of Bhagawan Mahavira about abandoning night dinner of all four types of food, which is also advocated as good for bodily health as mentioned in all religious books as well in the Ayur Veda or the fundamental work on maintenance of physical health. This lesson also contains reasons in favour of this religious advice of abandoning all eating at night.

In the subsequent two lessons on `protection to all living beings', in on of them compassion is shown to be the root of all religious life, it is said in all religious works but at few places it has been strictly observed or followed in practice. Only Mahavira Bhagawan has shown in exhaustive detail the nature of compassion and therefore his true followers and disciples do not even desire to hurt any living being and this is because they have a firm faith in this Jaina fundamental religious teaching. In the next or second lesson, is given a story of Abhayakumar an intelligent minister of a king, teaching his other officials a lesson of non-violence by demanding from them the flesh of their liver for curing the deadly disease of their king and each one refusing to do so as it amounted to losing their own life, thus Abhayakumar demonstrated to all these officials the importance of life for every living being and so none has a right to take the life of any living being even for maintaining ones own life.

In the end we should feel ourselves much fortunate if we can convince the flesh eaters to abandon their flesh eating and take to vegetarian food and thereby save the lives of many innocent animals and birds !

People think that greatness consists in being wealthy, in taking birth in the family of a high social status, in having good sons and high authority and power but all these bring their possessor down instead of giving him greatness. This is clearly shown in the lesson entitiled `Real greatness' in which Shreemad has stated that it contains in truth telling, compassion, universal sympathy and forgiveness, observing strict celibacy, performing benevolent actions and maintaining equanimity.

In the lesson entitled Bahubala the truth of the statement that if in this world a person was freed from pride he would have easily gained liberation in this very birth is demonstated by giving the illustration of Bahubala the brother of Bharat Chakravarti all powerful king.

Then in a lesson on Four stages and three lessons on a fourfold analogy fitting this worldly life, it is shown that this worldly life is full of misery and unhappiness and therefore it is meaningless and so Shreemad has advised people to turn to non-attachement and be a saintly monk and for the growth of such spirit of non-attachement he has given a summary description of twelve liberating aspirations. Elaborating this lesson Shreemad has composed a small book called (Bara Bhavana) Bhavana Bodh.

Then in the lesson on `Kamadeva Shravaka' he has given instructions as to how should an aspirant by neglecting the care of his body take a vow to live as a sentient knowing soul and how to remain firm in this vow and he has felt sorry at the lip sympathy and mechanical and foolish behaviour of the living Shravakas of his day quite contrary to the instructions given in this lesson.

In the subsequent lesson on truth like the essays of Bacon, a story of King Vasu's degradation by his telling untruth is given.

Then comes his unique essay on advantages of contact with the wise the like of which cannot be found in English writings.

The next lesson is devoted to proving the habit of acquisitions or possesiveness as the root and parent of all sins by an example of Subhum Chakravarthi who lost everything by this habit and so he advises all to put strict limits to one's possesiveness.

Then follows a lesson on understanding the final reality and in this lesson it is shown that parrot like committing scriptual in



In the lesson on Pratyakhyan meaning taking a vow not to direct one's mind or thought to undesirables and by observing such a vow strictly and thereby helping one's mind to adopt a better and beneficial path of good and noble life and thus one becomes reflective, and discriminative. This is shown along with showing how even good behaviour in the absence of strict obedience to beneficial vows, becomes harmful.

In the next lesson modesty and humility are shown to lead one to realise the truth and to demonstrate its truth he gives a story of King Shrenik who could learn a trick from Chandala only when he requested Chandala to sit on his throne and he stood down to receive the trick from Chandala as his teacher. Here is shown that nothing can be learnt from anybody without approaching the appropriate teacher in all humility and modesty. Thus humility and modesty are the first requisites of a good aspirant for spiritual uplift.

In the thirty third lesson named `Sudarshan Sheth', `a merchant name Sudarshan', he has given a story of a merchant Sudarshan whom a queen named Abhaya wanted to seduce for extra-marrital sex life being overpowered by or strongly attracted to the beautiful shining lustrous body of Sudarshana but when Sudarshana was firm in his vow of celibacy and firm in his monogamous life did not succumb to queen Abhaya, she by wrongly informing her husband the king that Sudarshana tried to seduce her. Sudarshana was ordered to be hanged but while on the gallows, the gallows were turned into a golden throne by the prowess of Sudarshana's celibacy and the truth ultimately succeeded.

In the subsequent lesson a fine poem on celibacy is given, the last couplet of which is :

"Patra Vina Vastu Na Rahe, Patre Aatmic Jnana,

Patra Thava Sevo Sada, Brahmacharya Matimana."
:- "A thing cannot remain in an inadequate receptacle. Similarly only a fit person can obtain self-knowledge. Therefore observe celibacy to be a fit person for self-knowledge."

In the lesson on Namaskara Mamtra five respectable and highly worshipable souls are named by remembering each of these five souls and by meditating on their nature form and merits etc., one can realise self-benefit and so one is advised to chant with a pure mind this Navakara Mantra or Namaskara Mantra necessarily and regu


In the lesson on `Ananupurvi' in the form of a dialogue between father and son the philosophical meaning of this `Ananupurvi' - a small table used by all Jaina disciples after concentrating their mind on the the Namaskara Mantra is explained.

In subsequent three lesson the thoughts on Samayika are elaborately given, Samayika means a feeling of equanimity by which a disciple can understand and obtain the path of his liberation consisting in right perception, right knowledge and right behaviour. In the first two lessons the meanings of thirty two faults, ten of mind, ten of speech, and twelve of body are explained and in the third lesson a disciple is advised to perform faultless Samayika according to rules and proper instructions for it are given so that a disciple may be inspired to perform Samayika rightly and methodically.

In the lesson on `Thoughts on Pratikramana' the disciple is advised to reflect and look over whatever faults committed by him one by one after sitting in Pratikramana and while feeling very sorry for each of them and by returning from their performance methodically is known as Pratikramana Vidhi. Saying this he has shown the importance of this Pratikramana Vidhi which is mechanically performed regularly by Jaina followers and in the end he has suggested that every Jaina should perform Pratikramana patiently, in a language that can be easily understood, peacefully, singlemindedly and with due care for not hurting any living being.

In the two lessons on a `Beggar's Dejection' he has shown that this worldly life is like the dream of a beggar who in sleep, dreamt that he became a powerful victorious King having all lordly pomp and pleasures and glory but found no change in his beggarly life when he was awakened by a sudden thunder of clouds and lightning. All the so called pleasures of worldly life are momentary and ultimately bringing misery and unhappiness and so people should not lose themselves in the worldly pleasures and bear in mind that only the self is immitable, imperishable, impartite and eternal and so wise persons should devote their precious life to achieve or realise their true selves.

In the lesson named `Anupam Kshama' or `Forgiveness beyond analogy' a story of the best forgiveness shown by Gajasukumar younger brother of Krishna Vasudeva and then he has declared that



philosophers have stated that the soul should return to its original good nature and soon after it gets liberation.

In the next lesson on `Raaga' or `Attachment' he has said that attachment of Gautam Swami to his Guru or preceptor Shri (Vardhaman) Bhagawan Mahavira, to Mahavira's limbo, skin colour, speech, bodily beauty kept him away from self-realization. Thus he has indicated that attachment of worldly persons to their bodily and other possessions causes their unhappiness, worries and illimitable pains and so he has concluded that universal truth that avarice or hatred cannot exist in the absence of attachment. Only attachment causes strong bondage of deeds; cutting this bond of attachment by non-attachment, brings self-realization.

In the following lesson on `Samanya Manoratha' or general or common desire/wish stated in poetry one is advised to think of the real form of one's self and after adopting twelve Vratas or strict observances, develop right knowledge, discrimination and higher reflective thinking and showing the highest teaching of nine fundamental realities and thereby employing one's soul to proceed on the path of liberation.

Then a fine teaching is given in three parts of the story of Kapil Monk about the futility of endless desires and therefore the advice to leave them altogether and adopt contentment by which one can surely obtain absolute knowledge and liberation.

In a poem of the crudity of desire it is shown that one in worldly life with the advance of age develops his desires, sense of I and mine and his worldly entanglements get increased and so one does not get peace at all.

Then is given a lesson on sloth and illness in the form of a short essay in a very effective style. It is shown here how wise persons leaving their worldly life, keep engaged in performing their religious spiritual duties without wasting any moment in useless activities and at every moment in useless activities and at every moment they attend to their spiritual progress while on the contrary, foolish persons get enraptured and waste their lives in food, worldly pleasures needless and harmful talk and wrong type of sense enjoyments and as a result invite their downfall. To losing a moment in idleness and sloth is like losing one birth and this is truth proved by all greatness.

A lesson on `What is discrimination' is given in the form of a

dialogue between a disciple and his preceptor just to explain that discrimination is the root as well the protector of religion. Indiscrimination means that one inspite of his innumerable experiences of enjoying worldly pleasures, has not felt like getting away from them but on the opposite he still likes to have them more and more beacuse worldly life is bitter, it leads to troubles, pains and endless miseries and still it is regarded as sweet and desirable, while non-attachment to worldly life is really sweet, removes bitterness of worldly life and yet it is regarded as bitter and undesirable. This is really indiscrimination. Discrimination means to return to one's true nature of the Self by removing the confusion of ignorance covering one's virtues of knowledge and right perception.

In a lesson on `Why did the learned preach non-attachment ? the state of worldly life is shown as purely disorganised, painful, flickering momentary like the movements of a butterfly towards plunging into a burning flame of fire and the soul like this butterfly hastens towards enjoying worldly pleasures and in this behaviour the sovereign King and the pig are in the same category and lastly he says :-

"In enjoying worldly pleasures both are equally low, bodies of both are of the same make, both are dependent because of unhappiness and unrest. The worldly happiness is really no happiness at all, it is momentary, low and blinding and so a wise man should not be attached to or attracted to it. Whatever happiness leads to fear and pain in the end and so it should not be taken as real happiness at all. Realising this truth, the all-knowing saints have turned their back towards it, and so one deserves not to look at it at all with any curiosity. It is only a sea of misery and unalloyed unhappiness.'

Non-attachement is the only sure and unfailling guide leading one to infinite happiness.

Just like squeezing an ocean in a pitcher, the vast teachings of Mahavira are summarised in one lesson under the title `Mahavira Shasana' or the `Religious Rule of Mahavira'. In this lesson Shreemad has said that this religious Rule of Mahavira will continue upto twenty one thousand years.

"Mutual conflicts and differences of opinion and religious beliefs have infested the Jaina religious community and so they are engaged in mutual mudslinging. The impartial amongst them there



fore, leave aside these petty quarrels and quibbles and pin their faith by discrimination on the fundamental teachings of Lord Mahavira, remain devoted to the best Jaina Monks and discipline their souls on Jaina religious truths with a single mindedness. We common people do not think of fundamental truths, where do we inquire about the best character ? Where do we regularly devote out time in thinking about and acting upto religious teachings ? Where is our attention to the uplift of this right religion of Jain Saints ? Where do we search for these right religious truths with real and singleminded purpose ? ............ But only a few know the right religious truths, there are more persons raising doubts about the knowledge of these truths, those who have hardly a glimpse of these truths pose as knowing everything about these truths; only a few of them try to weigh their value and accept them after such discriminative evaluation. What I wish to convey in brief in this lesson, is that in the interest of the benefit of our soul, we should not fall prey to these meaningless religious differences of the present Jaina religion.

"Contact with the best and peace enjoying monks, pure conduct, discrimination, sympathy and compassion, forgiveness, giving proper and discriminative discourses in the religiously holy places of Lord Mahavira and never to entertain any doubts about Mahavira's teachings under the influence of shallow understaning - all these are highly beneficial to us and this we should always remember."

In the next lesson, he has explained as one of the nine protective fences of celibacy the vow of never taking a bath preached by Bhagawan Mahavira by explaining in detail the nature of impurity and purity of body and mind as under :-

"It does not stand to reason a believe that bath is necessary to remove impurity of the body if one considers the constituents of one's body - blood, lymph, marrow, bones refuge, urine, etc., under the covering of the skin. How can such a body be called pure ? Besides the monk does not indulge in any such bodily activity which would make it impure and so he does not need any bath. In bathing one kills many germs, excites his sexual emotions breaks his vow, changes his religious mood of his mind and thus many impurities are created by bathing. The real impurity is the ignorance of one's soul's nature and his attachement to worldly life and it is what he should try to be free from. There is no holy religion except Jain religion and it never preaches unholiness or promotion of impurity. What one should

really think and understand is about what is real holiness and what real unholiness and impurity."

`In the lesson on common daily observances' details of daily good moral and religious behaviour to be followed by a religious devotee are briefly given. He has said that" following these details with proper understanding and right faith the devotee will be immensely benefited"

In the lesson on `Prayer Or Kshamapana in prose he has shown the ideal form of one's daily prayer to and in the presence of Bhagavan Mahavira. In it one is advised to acknowledge minutely one's daily faults in a spirit of humiliation and candidness and to lead to the right religious path for liberation, and for this purpose he has to ask for being a disciple of Bhagawan Mahavira of the religion preached by Bhagawan Mahavira and of the saintly monks following the path preserved by Bhagawan Mahavira and thereby one should strongly pray for being free from all sins, repent for the faults committed by him and thinking of his pure self by a comparison with the self of Bhagawan Mahavira, one should try to be absolutely certain about the truths preached by Bhagawan Mahavira and constantly keep to be in that path and beg for pardon for all his faulty deeds. Thousands of Jaina devotees commit this lesson to heart and daily offer prayers to Bhagawan Mahavira for their purity and holy behaviour.

In the lesson on `Non-attachment as the nature of religion' a brief teaching about it is given with a view to developing the reader's inclination towards true religion and deciding it as a critical examiner. So many religions and their various sects are prevailing in this world. Thinking about all of them, one should know that any religion which allows enjoyment of wealth, woman and making merry in worldly pleasures will not bring peace to one's troubled soul, If such enjoyments are also advocated by a religion then there is no difference between a religions life and a worldly life of attachment and enjoyment of momentary happiness; in this way the whole worldly life is religious and one has nothing to hanker after anything else. Philosophically looking, our soul moves in worldly life by indulging in sex and sense pleasures and so it becomes defiled and impure. One should remove this impurity by taking bath of holy aspirations, one should clean his cloth, the defiled soul by rubbing it with the soap of the truths preached by Mahavira in the water of non-attachment on the stone of morally good and noble conduct under the



more powerful than that of the followers. Some spread their religious sects by first advocating non-attachment and then preaching comfortable life as good for progress in their religious path. Some broke away from one religion either by their imperfect understanding or by a strong desire to be a propounder of a separate religion. Thus a cobweb of many religious sects developed. Once such a sect was accepted and followed by four to five generations, it became their family religion to be accepted and worshipped by subsequent generations in the same family. This is what has happened from place to place.

Vedas are revealed and so excepting the vedic religion, by looking into the life and thoughts of the propounders of other religions it is evident that they are imperfect. Whatever vedas are extant to day reading them shows their great antiquity but even they are imperfect as they are statements of attached souls and they include mentions of acts of violence.

Here we have to say something about a perfect religion and philosophy of Jainism. Which is propounded and established by perfectly non-attached saints such as Vardhamana Mahavira and similar other Thithankaras who were all-knowing and all-seeing, and this is a principal touchstone even though much time has separated them from us. None else has/have described sympathy, celibacy, good conduct, discrimination, non-attachment, knowledge and religious activity so well, also along with these descriptions, they have preached pure self-knowledge and its hierarchical stages, the nature of life and its various modifications such as birth, tendencies, stages high and low, their origins, the areas of their work the time of their flourish etc. So well that they sufficiently demonstrate the indubitability of their all-knowingness.

Some of the doctrines preached by these all-knowing saints may take even more than one life for a person to meditate on them and grasp them fully. This will appear fully truthful to any thoughtful evaluator of all different religions.

In a lesson of six parts on `Thoughts on Happiness' a story is narrated in a very impressive style for a reader who can think and meditate on it and obtain thereby a lasting impression of its teaching for his self advantage. It is a story of a poor Brahmin who desirous of praying to god for getting the best kind of happiness went in search of a person having that type of happiness in this world but he was tired of this search as he could not find any living person having

guidance of a totally non-attached preceptor like Bhagawan Mahavira. Without the water of non-attachment other accessaries prove futile. Therefore non-attachment is the real nature of religion. The fundamental preaching of Mahavira is non-attachment of worldly life and so it should be regarded as the essence of religion.

In the next three lessons on ` The religious differenec's there is given a discussion on the various religions just for developing a discriminative outlook towards all religions, with a view to search out the right religion. In this discussion the views of the Vedanta, the Sankhaya the Bauddha, the Nyaya and the Vaisesiak, the Shaktimarga, Vaishavavism, the Islam, Christianity etc. are briefly given and it is said that they all try to propound their own beliefs and prove others as wrong and misguided. In such a quandary one would naturally think as to what then should be regarded as a true religion to follow ? Think about the causes of such interminable differences of opinion about the right religious path. Considering this position Shreemad has clearly stated that each religion has tried to see truth so far as its propounder's intellect led him to and whatever one felt as truth by inference, dialectal reasoning, by comparison and analogy, he `regarded it as the sole truth completely proved by him as such and preached it to others for their unquestioning acceptance. Thus each one emphasised the part of the truth as the whole truth and thus many different religions have come to prevail in this world Some stressed on devotion, others on faith, moral good behaviours, knowledge, good deeds etc. and taking each one on their side, castigated other views as false and untrue. Besides even the sides they took were not wholely examined or seen by them in their true form-they only described them by the power of their imagination and the limits of their power of understanding. They proved the truth of what they preached as the sole truth by their intellectual quibbling and by illustrations suitable to the truth, and many unthinking persons followed them. To some extent they succeeded in their efforts, either led away by the desire of fame or of being called benevolent by the worldly people or by the desire of being worshipped as Bhagawan. Some succeeded by their industrious living, some attracted many followers by their worldly allurements and by using worldly means of attraction and attachments. Some followed a religious leader by seeing good moral behaviour in him; some followed a religious leader by seeing his life of non-attachment and self-resignation and some believed a religious leader to be a Bhagawan as his intellect was found



or enjoying the best kind of happiness. He saw no human being in his search who was really happy, in the end he arrived in Dwarika wherein he found an extremely rich person who appeared to him as a person enjoying ideal type of happiness and seeing this, he decided that he should pray to god for bestowing on him this ideal type of happiness which this rich man of Dwarika was found enjoying in his lifetime, and he decided not to ask for anything else in his prayer to God who would grant him whatever he desired when pleased by his austerity. Hearing this thinking of this poor Brahmin that rich man said, `my principle is that none in worldly life is really happy as in it a living being faces interminable miseries and unhappiness and every moment one is pained by it. You see me happy but in fact I am not happy at all. So saying he narrates his own life story to the Brahmin describing his loss of all his wealth and the miserable existence and endurance he and his family had to suffer in his penniless life the pain of separation from his family's kith and kin resulting from his adventurous voyage to far off land and the sins he had to commit to gain riches again and the troubles he had to undergo for securing the riches, his pitiable condition at the time of leaving his home and hearth in penury for going to Java for earning his livelihood but he said even in such a financially miserable state his mind was fixed in his faith in religion and even while working in Java he used to spare daily some time in religious prayer and contact with highly religious persons and this not at all with the hope of getting riches thereby but knowing that being religious is the only way to get real freedom from worldly miseries, knowing well that death may visit him any moment unawares or without any previous intimation and so to utilise the opportunity of living for gaining the benefit of his soul before he died. Bad conduct can never lead to happiness nor can it lead to mental peace; on the other hand it defiles the naturally pure soul and firmly believing in this fact he had enjoined his aim towards real happiness and peace of the pure soul. After stating his past life in this way he addressed further to this Brahmin as under:- "Now I tell you the rules of my present happy and healthy and wealthy living full of good and noble conduct. When I was carrying on my business with due care and precaution then also I had teething troubles, and some times though rarely, I had to adopt kinds of immoral and deceitful ways for earning wealth. If you feel that you should gain wealth by prayer to God then you are mistaken. One must be fortunate to gain wealth only if he has done

meritorious deeds in his past life. And if such a fortunate person misuses his wealth to increase his fame, pride and deceit then he only prepares the way for his downfall, there by he commits sins and goes to hell and loses his rare human life to gain trifles. I believe no discriminative soul would prefer to use his wealth this way and secure unending miseries thereby. You may do what you like hearing all this from me. You are learned and I love learned persons; if you desire to stay with me and devote your life and learning to develop a highly good religious and devotional life, then you can stay here with me and I shall make all arrangements for you and your family's comfortable stay here"

Then the rich man states his general thoughts to the Brahmin as under:-

(1) "Persons who have fallen to use deceit, greed and love of worldly life for being wealthy anyhow are the most miserable creatures; they are not able to use either partly or fully their gained wealth; they only increase their worries, they commit innumerable sins and death devours them suddenly. They go to hell and they increase interminable worldly life; they trifle away their rare and invaluable human birth for nothing. So such persons are always unhappy and full of miseries."

(2) "Persons who by minimum effort have kept with them their means of livelihood; persons who lead a monogamous life, are pure and simple are contented, protect other lives, disciplined, following proper rules of good behaviour, benevolent, with limited attachment and with minimum love of wealth, always telling the truth, kept engaged in the study of religious texts, serve the saints with a goal to be a completely non-attached soul, live in the world as renounced saints, whose non-attachment and discrimination are of the best type, such persons are happily posing their time in purity and holiness."

(3) "Persons who have abandoned all kinds of worldly desires and activities resulting therefrom, who have relinquished all possessions, who move about free from any bondages of material objects, places, times and mental worldly aspirations who look at a friend and a foe with an equanimity, who employ their time in pure meditation on the nature of the highest self, who keep themselves engrossed in the study of their own self, such persons sense controlled and victorious over all mental and bodily afflictions and therefore com



pletely liberated from all knots of worldly life are enjoying the highest kind of happiness."

(4) "Persons who have destroyed all self-destructive deeds whose four kinds of deeds have softened or mellowed down who are liberated, who are infinitely knowing and infinitely seeing such persons are of course happy and they remain fixed in liberation with everlasting happiness of infinity of lives."

"Thus I fully accept the view expressed by the great noble saints. The first of the above mentioned four forms of human life I totally disapprove, the second accept in my present state of life and I advise it mostly to other persons around me as worthy of their approval and acceptance, the third is accepted as beneficial by all thinking persons and still further the fourth way of life is not only universally accepted as ideal but it is also of the nature of pure truth, consciousness and bliss."

"Discriminative persons who will think of the above mentioned four ways of living, to gain types of happiness, will reach the highest level of the ladder of self improvement and final reality. The characteristics of life with minimum effort, with no effort and with liberation are worthy of serious reflection keeping in view the right goal of human life. So far as possible one should turn his efforts to be benevolent to the whole human family with mental equanimity and with minimum needs benevolent living, sympathy, peace, forgiveness and purity should be adopted and increased as they are the proper source of real happiness; nothing more need be said about the unfettered life; a liberated soul is already in eternal happiness and bliss."

In a poem under the heading `Invaluable philosophical thought' (Amulya Tattvavichara) the difficulty of achieving human birth and so it as a rare opportunity is shown and so men are cautioned to see to it that they may not waste away in vain their rarely obtained human birth after hankering for and achieving imaginary objects and occasions of worldly happiness forgetting to follow their true goal of self-liberation. People in worldly life normally believe themselves to be highly fortunate when they succeed in getting wealth, positions of honour and powerful authority and large agreeable families and they spend all their efforts for the same forgetting their real goal of self-liberation. Thus Shreemad has suggested to such persons to think about what they are doing, where they are going and what do they achieve and what do they lose, and further he has suggested that

they should try to gain real self-joy from wherever they can search and find. Pointing to the thought which may prompt the reader to think about the good of his soul, he writes;-

"Hun Kona Chhu ? Kyanthi thayo? Shun swarupa

Chhe Maru Kharu ?
Kona Sambandhe Valagana chhe ? Rakhu ke a paraharu ?
Ena Vichara Vivekapurvak Shanta Bhave Jo karya
To sarva Aatimik Jnananan Siddhanta Tattva
Meaning :-
"Who am I ? From where have I come ? What is my real nature?

By whose connection all these relatives have stuck to me ? Should I keep them attached to me or should I abandon them ?

When I thought about these matters deeply and with discrimination and peaceful mind, I experienced the philosophical truths and principles of all self-knowledge."

Pointing out that by keeping faith in the sayings of any self-realized soul, one can gain the knowledge of his real self, Shreemad writes in the end the following memorable couplet:-

"Re! Aatma Taro ! Aatma Taro! Sheegra Ene Olakho;

Sarvatmaman Sama Drashti Dyo Aa Vachanane Hradaye
Meaning :-
"O you person ! Only Self is yours ! Only Self is yours ! Know and recognise your self; Give me the vision to see similar selves in all persons or living beings in the world. Write down these sayings in your heart."

The lesson on sense-control with many useful instructions worthy of serious acceptance for controlling one's mind is written in the form of an essay.

"Rarely a person controls his mind in a wink. Otherwise in a family life one is able to control it by constant repetition and discipline which can be done when one gets free from worldly knots, still, if one intends to have a general idea of the way of mind- control then it is as under:-

Forget whatever bad thought or desire the mind suggests, entertains or cherishes and do not act upto such suggestion. When the



mind desires to gain sense pleasures do not give the same to it. In brief do not allow it to control you, instead learn to control your mind and that to by leading it to employ all its energies for self-liberation. Without mind control all worries are knocking for overpowering you. Many persons outwardly say they have abandoned all worldly attachments but in the inner recesses of their mind they cherish worldly desires allowing their mind to control them. Only for fear of social obloquy they apparently make a show of sense-control. Therefore the aspirant of liberation should learn the mind control which is a key to sense-control, and this way he can gradually obtain self-control. This is the way to self-benefit.

In the lesson on celibacy `nine fences to protect celibacy' (Brahma charya ni nava vaad) Shreemad has imagined celibacy as a beautiful tree and nine protective disciplines as fences surrounding it. This is done to help the aspirant to keep in mind the importance of celibacy and of the nine disciplines needed to preserve it.

The life story of Sanat Kumar is given in two lessons to show the need for an aspiration that the physical body and all that is done to maintain it, is to be regarded by the spiritual aspirant as totally impure. Two celestial persons had come from heaven to observe, the beautiful physical form of sovereign ruler Sanatkumar and they got very much pleased and satisfied seeing his body, but within a few hours, the same body became poisonous because of the mixture of his previous sins with his pride of his present bodily beauty and form. Seeing this change in his body Sanatkumar set aside his pride and developed non-attachment to his body and he further extended this feeling of non-attachment to the rest which he previously hugged as his possessions namely the bodies of his wife, sons, friends etc. All these things he thought are not worthy of any pride or honour. Reflecting this way he abandoned his sovereignty of six continents and went away as a renowned saint. In his movements as a saint he caught leprosy and to test his saintlihood, one celestian person came to him saying he was a great physician capable of curing leprosy and he would instantaneously cure Sanatkumar's disease of leprosy if he desired so. To this Sanatkumar replied "O you physician, the disease of deeds is deadlier than leprosy and so try to cure my disease of my deeds if you are capable to do so; and if you are unable to cure me off my disease of my deeds, then leave my disease of leprosy with me. The infatuation of a man about his body made up of urine and refuge, hellish objects such as bones, marrow, flesh, nerves, pus etc,

and this body only outwardly appears wellformed and good only by their skin covering, this infatuation is only foolish."

In the lesson on `Thirty Two Yoga or Disciplines' (Batrish Yoga) are briefly mentioned just to brighten one's inner soul; each one of these is invaluable; one who masters all these, gains infinite happiness, these are - abandon the sense of I and mine, practise penance secretly, keep pure your clear understanding of the real nature of your self, be alert in your life of purely good deeds, not to waver in your faith in religion even in dangerous moments of adversity to pray for the real self even at the time of death, etc. In the lesson on `Bliss of liberation (moksha sukha) Shreemad has written a discourse between Bhagawan Mahavira with Gautam Swami his disciple on the basis of Jaina scriptural texts, that when Gautamswami asked Bhagawan Mahavira to describe his experience of infinite bliss of liberation Mahavira replied "O Gautama, I know this infinite bliss of liberation but in our language there is no form adequate enough to describe it, I can only say that no happiness known in this world can be compared with this infinite bliss of liberation."

One Bhil or a forester gave water to a very thirsty king who lost his way in the forest and so pleased with this satisfaction of thirst this ruler took the forester to the capital of his kingdom and gave him many varieties of delicacies to eat and to smell and to see but after staying there for some days he remembered his relatives left by him in the forest as he stealthily returned to his relatives in the forest where these relatives asked him as to where had he gone all these days; to this the forester replied in the life of extreme happiness, and there in saw, felt, smelt and tasted excellent edibles, flowers; fruits and other delicacies which were all worthy of praise. The relatives asked `but tell what type were those things ? The forester replied how should I describe them to you ! None of the things and objects available to us here can be compared with those that I saw. The relatives tried to get some idea of what he saw by showing to him shells, conches etc. and repeatedly asked him to give some idea for their understanding his experiences but all was in vain and he was totally unable to tell them what he saw and did in the royal capital. Similarly there is nothing in this world which can be even faintly near to the late of experience of infinite bliss in liberation, a liberation which is pure truth, sentience and bliss completely free off any defilement or decay in short it is totally indescribable. Man lured



of spiritual life and as a result they will obtain liberation. Means of achieving religious truths are paying attention to the sayings of Nirgrantha or unfettered spiritual saints like Bhagawan Mahavira and through this, securing the spiritual guidance of non-fettered preceptors. By propitiating these means the knots of one's deeds past and present will be cut as under.

In seventeen lessons on `The knowledge of Reals' Shreemad writes to show the significance and importance of nine reals (Nava Tattva) as under:- The finer or subtler teaching of the discourses of Nirgramtha Bhagawan Mahavir is philosophically covered in the statement of the nine Reals. Besides the finer essentials of all different religions are comprised in only one section of this statement of the science of the Nine Reals. The holy teaching of Arhat Bhagawan Mahavir is for bringing to light the hidden infinite powers of the self. and these hidden infinite powers of the self can begin to manifest only in a saint who masters this science of Nine reals.

Shreemad while describing the present condition of the religious administration of Bhagawan Mahavira writes as under:-

Many sects and subsects have cropped up in the religious administration of Bhagawan Mahavira and the main reason for this state of affairs is that the devotees of Jaina Religion stuck to the ceremonial prayers and details of worship and devotion, completely losing sight of its basic philosophy and so the present miserable condition of this noble and lofty religion. According to modern demographic research the world's population is about one and a half hundred crores out of which the Jaina religious population inclusive of all sects is only twenty lacs, and these people call themselves the devotees of Shraman Bhagawan Mahavir, and to my "knowledge, hardly two thousand Jainas may be knowing by heart these fundamental Nine Reals of these not even those who can be counted on fingertips may be knowing them with full understanding and deep reflection. I therefore sincerely request every Jaina monk to study these Nine Reals and spread their knowledge amongst the disciples and the devotees as minutely and widely as they can; thereby the monks will be firm in their maintenance of five Mahavratas (Great Vows), they will gain the gift of incomparable joy of doting on the nectar of the teachings of Jineshwar, they will find it very easy to observe their discipline as monks, they will manifest in their lives equanimity of right understanding and behaviour as their knowledge

with momentary pleasures cannot have any idea or thought of this infinite bliss of liberation.

In three lessons on `Religions Meditation' (Dharma Dhyana) four distinctions, four characteristics, four supports (Alambana) and four spiritual aspirations (Anupreksha)- in all, these sixteen form of religious discipline are well described for the use and benefit of the spiritual aspirant for liberation. By such meditation the human soul experiences life of a saint; by understanding some of these aspirations, penance, peace, forgiveness, compassion or sympathy, non-attachment and knowledge will develop in the aspirant.

In four lessons on `A few words about knowledge' (Jnana Sambandhi Be Bol) a discussion of the following questions helping development of right thinking is given:-

(1) How necessary is knowledge?

(2) Are there any means of acquiring knowledge ?

(3) Are objects (Dravya) country, time mental conditions conducive to such acquisition of knowledge ?

(4) How long are they conducive?

(5) Thinking more about this knowledge how many distinctions of it are there?

(6) Is there any thing worth knowing?

(7) How many distinctions of that is worthy of knowing are there?

(8) What are the means of knowing it?

(9) How can one acquire these means of knowing ?

(10) Where can we use this knowledge or what will result from such knowledge?

In the lesson on Fifth stage of Time (Pancham Kala) signs of (downfall) of man and religion as shown by saintly persons in India of this Kaliyuga or the fourth millennium are described;- these signs are quite easily and clearly visible to us today. In the end Shreemad has said that knowing such nature of Kaliyuga the fifth stage of time, discriminative persons will grasp the real and in passage of time, developing faith in religious truths will strive for higher stages



and actions will be as pure as advised by Jineshwar and in the end they will be free from the world. I do not mean the Nine Reals in a book form as is commonly understood, but I mean that wherever the great all-knowing saints have expressed their thoughts, all of them wherever they can be found, are pertaining to one two or some more reals out of these fundamental nine reals.

Shreemad had an occasion to discuss with a highly learned person the mysterious and wonderfully excellent sayings of Nirgrantha Bhagawan Mahavir and the sentence `Upanneva, Vighneva, Dhuveva' or Utpada, Vyaya and Dhrouvya, or creation, dissolution, eternity or indestructibility' was taken as a test. According to this saying, applying to Jiva or a living being how can one logically maintain in the same breath that a living being is created then is destroyed and still it is eternal? Supposing one admits all the three qualities in a living being, then how can he also consistently deny in a living being the same three qualities? The said learned scholar elaborately tried to show that eighteen faults or contradictions one has to face by saying yes to this sentence and then saying no to the same sentence.

Then Shreemad patiently and logically successfully proved the full correctness of this cryptically fundamental saying by clearly showing him that none of the eighteen contradictions or faults will remain if the said saying is understood from all points of view. All this discussion is given in three to four lessons with a view to give an idea to the apparently abstruse Jaina logic. These lessons are written with a view to introduce a Jaina disciple to this comprehensive science of Jaina Logic. In the end he states his aims in writing the lessons about the understanding of the fundamental reals, as under:-

"Whatever I have stated above is not only meant for a person born in a Jaina family, but it is meant for all persons in the world and you also firmly take without any doubt that whatever I say is impartially and benevolently said for the good of all living beings without any exception."

"Whatever I have to say to you about religious truth is to be neither partially nor with any idea of my personal gain as I have no reason to do it. Why should I hasten my downfall by telling irreligious matter to you, something partially or for my self interest ? I repeatedly tell you something about the nectarlike teachings of Nirgrantha Bhagawan Mahavir only because his teachings are perfect and perfectly told by him. I am not at all having any affection or

sense of attachment to the propounders of Jaina religion, had it been so, I might have some reason to be partial to their teachings while advocating others to you nor have I any animosity or feeling or mere opposition or estrangement towards the propounders of religions other than Jainism, had it been so, I might have strongly argued against them to bring them down. Between the two I am a middleman with very limited powers of understanding and intellectual thinking. I therefore after long pondering and so far as my intellect could lead me, I with all humility and modesty to my command, say that o you fortunate souls ! There is no system of ultimate philosophy in this world as holy and perfect as Jaina philosophy and religion, there is no divine person like Vitaraga Bhagawan Mahavira, if you want to successfully cross the ocean of infinitely miserable worldly life, you take the shelter and support of the Jaina philosophy and religion of Nirgrantha Bhagawan Mahavira the all-knowing and all-powerful great saint. If you ask for the reason for my saying so, the reason is that his teachings are perfect, totally non-attached, completely truthful and said with a view to secure universal benevolence."

"But this world is deeply rooted in infatuation and blinded by it, where there are fights resulting from differences of opinion and belief, there is total darkness; where there is a domination of I and mine or of attachment and allurement, there is no truth at all."

"I only tell you one thing which is free from any sense of I or mine and which also is thoroughly just and correctly logical and it is this, you may believe in any philosophical system or you may view Jaina philosophy from the point of view you like you please see the scriptural teachings of all philosophical systems and similarly you look at the Jaina philosophy and then use your own individual self rule and accept what your inner self advises you. You need not suddenly accept what I say or what others say but only appeal to you to reflect on the nature of the real and then after fully weighing pros and cons, accept the final judgement. Think deeply and fundamentally before you accept any path for your ultimate good."

In the lesson on the `the necessity of a society' the enthusiasm of English people for social communion and congregation of many persons bubbling with such admirable enthusiasm are praised and they are pointed out as the foundation of their victories in many fields of science and technology. Taking a leaf from this life of En



sides the disciplinary details of observances and beliefs of other religions are included in these lessons by way of passing comparison.

There is a poem on `The Speech of Jineshwara' (Jingeshwara ni Wani) written in Manahara Meter which can be sung as preliminary to the study of religious texts, and this poem is written in sweet language.

The last poem under the title `auspicious ending of this perfect (liberation) garland is given in two lines but it is full of deep meaning showing the conclusion of the whole composition.




Moksh Mala was written in V.S. 1940 and it was printed and published in V.S. 1944. Thinking of the delay in its printing, Shreemad wrote out Bhavana Bodh in V.S. 1942 and published it in the same year and sent it as a gift to the advanced customers of Moksh Mala. Bhavana Bodh or Teachings about soul-liberating Aspirations though short, is full of the spirit of non-attachment described forcefully through stories of the persons successfully struggling for non-attachment and so it not only brings joy to its readers but also leaves a deep good inspiring impression on them. This book is the best means of removing afflictions like anger etc and gaining fitness for liberation.

In a short foreword, of Bhavana Bodh, subjects like real happiness, teachings of great saints especially notable and acceptable in them - the teaching of Bhagawan Mahavir purely with a view to guide the aspirant for liberation are stated and then is put the lesson on Twelve soul liberating Aspirations and then the main aim of these two books is pointed out.

"Persons stating highest philosophy and with most noble conduct have not been few and far between. Besides this book is not meant to top them or to equate them but modestly speaking this is less than the formidable teachings of these best of philosophers; but at the same time it is also a proved fact that a servant is required to

glish people, Shreemad indicates the need for all Jainas to unite under the religious preceptorship of Bhagawan Mahavira and advises as under : -

"I do not ask you to take a lesson from English people in search for achieving proficiencies in various arts, but the hidden truths preached by Bhagawan Mahavira and other Tirthankaras have been lying dormant, I therefore appeal to you to gather together, search out on the teachings of Bhagawan Mahavira and bring them to light for consideration by all thinking persons in the world, collate them well, try to resolve all various innumerable sectarian beliefs asking all of them to follow wholeheartedly only teachings of Jineshwara Bhagawan and try to bring to full blossom the Jaina religious lore. Only for this single aim and objective, there is a need for all wealthy and intellectually able religious people to form a strong association. The religious Jaina administration which at present is in a fallen condition, will not be uplifted and rejuvenated till the able Jaina leaders do not aim to propagate the hidden power of the dormant Jaina probabilism or Syadvadmata. When this great Jaina Association is formed, it may have complementary subgroups to reach the religious needs of the people living far and wide. This is much better than the present ostrich like restrictive life of Jainas devoutly hugging to the narrow beliefs and practices of their individual sects and subsects. I wish this may happen as soon as possible and the divided Jaina followers may unite strongly under one and only leadership of the teachings of Jineshwara Bhagawan, thus all sects and subsects will be destroyed, all Jainas will begin to love and follow the truths preached by Bhagawan Mahavira, totally eliminating personal prejudicial beliefs and religious quarrels. Let the sense of I and mine and attachment to it may leave mankind for good !'

In the lesson on `Obstacles for mind-control' (Mano Nigrahanan Vighna) eighteen sayings are enumerated which obstruct the disciple in his struggle to destroy eighteen sinful situations and so stopping the fulfilment of the aspirants effort at liberation or self-realisation and Shreemad has advised the aspirant to abandon them.

Then there is given a lesson worth reflecting, a lesson of ten beneficial sentences full of self experience. In five lessons under the title `Various Questions' (Vivdha Prashno) devoted to the doctrines preached by Nirgrantha Bhagawan in the question answer form can serve as Introduction to the teachings of Bhagawan Mahavira. Be



O Brahmin ! Whatever things you want me to say that they are mine, are not really mine. I am only one and I shall leave the world only as one being and therefore I love that praiseworthy oneness or loneliness. Here a description as to how Namiraj gained this philosophical loneliness full of non-attachement, the following poem of four lines is given :-

"Rani Sarva Mali Suchandana Ghasi Ne Charchavaman Hati, Buzyo Tyan Kakalat Kankan Tano Shroti Nami Bhupati,

Samvade Pana Indrathi Dradha Rahyo, Ekatva Sachu Karyun,
Eva Te Mithilesh nu Charitra Aa, Sampurna Atre Thayun."
Meaning :-
All queens were engaged in preparing sandalwood pulp with only one golden bangle on each of their hands taking out the rest cluster of bangles and when the clatter of the cluster of golden bangles stopped, the King Nami went to peaceful sleep, and he realised that the lonely bangle made no noise which taught him the lesson that peace dwelt in loneliness and so in his dialogue with Shakrendra he remained unmoved from his firm loneliness - thus the story of King Nami was completed to prove the efficacy of real loneliness.

This story reminds us of Shri Dattatraya son of Atri and Anasuya, who had accepted twenty four preceptors one of whom was a lady who with a view to show the effect of peace resulting from the absence or stoppage of noise from the many gingling bangles worn on both of her hands, kept only one bangle on each of her hands removing the rest and then showed that peace prevailed inspite of the movement of the lone bangles - and it reminds us of the story of King Janaka of Mithila who seeing his capital Mithila put to flames by Divine or Celestial powers, remained an unmoved and unworried peaceful observer firmly believing that nothing which he could call really his, was burning at all while the Rishis or philosophically preaching seers at the time ran to pick up their garlands, books and beds to save them from burning Mithila. This similar story of Nami Rajarshi is taken from the Jaina scripture called Uttaradhyayan Sutra.

Fourth is the Anyatva Bhavana or Aspiration that everything is separate from the self. In it a story of the sovereign ruler Bharat is given wherein Bharat saw that when he had worn rings on his fingers and when only one finger looked ugly because a ring slipped out from it and progressively thinking on this phenomenon, he realised

lead a visitor to great master and hence the aim of this book is to sow in the reader the seed of the teachings of such great philosophers and to purify and soften his heart."

"May this book of Bhavana Bodh and Moksh Mala satisfy the hunger of aspirants for liberation for gaining the understanding and grasp of the highest philosophy and developing noble character as it contains the brief statement of the goal of human life and the best means to achieve it, described and preached by Shraman Bhagawan Jnanaputra Mahavir. The short biographical sketches of some greatmen are also given in this book so as to impress the greatness and necessity of accepting and following such teachings."

In the first Anitya Bhavana or Aspiration of Transience, a lesson of Moksh Mala about `A beggar's Dejection' is given to demonstrate that dream and worldly life are on the same footing as both are leading to sorrow and suffering as well short-lived and knowing it well, intelligent persons search for their soul's good.

In the example of the second Ashran Bhavana or Aspiration of want of protection, a story of the dialogue between King Shrenik and Anathi Muni about the soul's feeling of want of protection in worldly life is given to teach a lesson to the aspirant that he should shake off this feeling of want of protection by adopting this highest philosophy and noblest character of Vitaraga Bhagawan Mahavir as it is the only sure way to soul's liberation.

The third Ekatva Bhavana or Aspiration of loneliness is described giving a dialogue of the sovereign saintly ruler named Nami and Shakrendra in the guise of a Brahmin. Shakrendra tested Nami's life of firm non-attachment in all possible ways soliciting him to prefer life of worldly pleasures to his life of a renounced monk but seeing him undeterred from his firm determination was much pleased and praised him saying `O the great victor ! Great wonder that you controlled anger, Oh! You defeated self-sense or egoism, wonder that you set aside Maya or worldly infatuation, wonder that you subdued greed, wonderful is your simplicity, wonderful is your abandonment of the sense of I and mine, wonderful is your principal forgiveness, wonderful is your freedom from greed.

In the paragraph on the essence of this teaching the summary of the sayings of Namiraj showing his speedy movement on the path of total non-attachment is given as under :-



sins I committed to acquire all these, I have to own them and suffer their fruits alone. None would share my sufferings. I should now realise that they are all different from me and I am totally separate and different from them- I got the fame of being one of sixty three shalakapurushas- exceptionally bright brilliant and wise persons. Then I should leave this madness of I and mine for all externals when the clear picture of this spirit of non attachment appeared in the heart of this sovereign ruler Bharat, his ignorance was gone; attained right meditation, all his remaining deeds were burnt and destroyed and he remained fixed in this philosophical absolute knowledge, bringing him great divine lustre more than that of thousands of sunrays.

In the fifth Ashuchi Bhavana (Aspiration of Impurity) is given the illustration of a sovereign ruler Sanatkumar which is given in Moksha Mala or Liberation Garland. Its principal teaching is that this living body is a storehouse of impurity, and still the human living body is the best of all living bodies. If asked why, then know for certain that through it alone, the soul can secure its liberation and realise its real Self. "Highly intelligent seers describe this very secret significance of a human life-one can enter the doors of self-realization or proceed on the royal road to self-realization or liberation through human life and only in achieving this aim lies the highest importance of human body. Nonetheless it is always fit and proper to keep in mind that the human body is totally impure and nothing else".

Sixth comes Samsara Bhavana or Aspiration of the futility of worldly life in which Shreemad has given the illustration of the character of a prince named Balashree or also known as Mrugaputra.

"This Mrugaputra though going through worldly life of a householder had acquired great spiritual qualities and so he was recognised as the topmost of all self-controlled saints."

On the basis of this record found in the `Uttaradhayan sutra' this character sketch is elaborately given with a view to inspire the reader to deep thinking about grasping the nature of the worldly existence and the showing of the way to get free from it. Mrugaputra looking from the balcony of his palace caught sight of a great saint full of noble virtues, possessed of perfect self-control and spiritual discipline and penance and the more he saw him the greater he was attracted to know-him and meet him. He said `Oh! I feel that I have

that the so called beauty in the world was not worthy of acceptance by a wise man realising that worldly beauty had nothing to do with the real self. Thus Bharat renounced the world and acquired self-knowledge which was everlasting. A graphic and appealing description of this story is given by Shreemad as under :-

"Oh! How strange is it that from gold of the earth, the ring was fashioned by the art of the goldsmith that this ring beautified my finger and it looked it lost its beauty when the golden ring slipped away from it and this want of beauty put me to sorrow and the cause of this sorrow was the separation of the finger from its ring. Finger looked beautiful with a ring on it; this hand looked beautiful with a finger on it, and my body looked beautiful with a hand on it. Then in all these different things wherein lies the real beauty? It is really surprising that I consider one thing beautiful because of its connection with something else. It appears that only my coloured clothes and ornaments are proved to be adding beauty to my so called beautiful body and the beauty of my body is to proved to be the beauty of my skin because the blood, marrow bones etc. all not appear beautiful at all when the skin covering is taken out from them. Oh! this is really a matter of sorrowful surprise to tell me that I was totally wrong in considering my body as beautiful. The body as the house of my soul is not really beautiful. All considerations of beauty are in the end deluding and misleading, as the ring is not really mine, so should I realise that even this body is also not really mine as it would leave me one day at death as a ring slips off the finger wearing it. The body which I call mine looks beautiful by its lustre's further beautiful by its skin covering which in turn looks beautified by colourful clothes and costly ornaments. Then should I not think that my body has no beauty at all that my body is not really mine, that what I can call really mine is only my pure self and nothing else? All these externals will leave me one day or I as self will leave them one day so it is foolish to be attached to the sense of mineness in all things from my body onwards. This in brief is real right discriminative determination for every living person. Oh! I was much misled, I went astray the body which I hugged most and loved it, could not remain mine; then why should I call it mine ? How then should I expect that other worldly objects would continue to remain mine at the hour of my real need ? I was really mistaken and infatuated with attachment to my beautiful wives, agreeable sons and other relatives and alluring objects of the world. In essence they are not mine and I am not theirs whatever



in the past seen such a monk somewhere And so saying he turned inwards and attained right knowledge; his covering of infatuation was removed and he attained high peace. Thus in a moment he began to dislike all attachments of his worldly life and found much pleasure and attraction in adoption of the disciplined life of the monk he had seen. Therefore he went to his parents and said "I in my previous birth had heard about the five great vows and also heard about the infinite pain of hell. In order to avoid this hellish pain, I request you my elders and preceptors to permit me to adopt the life of ascetic discipline by strictly observing the well known five great vows; only by this way I will succeed in crossing the sea of worldly life, full of hellish pains and miseries."

Hearing the son's sentences about his desire to renounce the worldly life. His parents invited him to enjoy the worldly pleasures to the full. Getting much dejected at this reply of his parents, Mrugaputra said "O my mother ! O my father! I have already enjoyed the pleasures you advise me to enjoy and I find that they are like a poisonous tree bearing poison like fruits; all worldly enjoyments, leave behind a trail of disease and inability, they always lead one to pain and suffering. These body is totally impure and transitory, it is created in impurity and lives in impurity; it is only a passing residence or home of the living soul, it is the cause of infinite suffering and unhappiness. In its living one finds diseases, oldage and innumerable afflictions. How should I be pleased with such a human body ? There is no rule for it whether should it leave the soul in childhood or in oldage it is only comparable to drop of a foam of water. How can it be propers to get attached to such a body ? Getting this human body one is liable to contract diseases like leukoderma, fever and conditions of oldage and death and so why should I pin my love in it?

"Thus there are many sources of unhappiness in worldly life such as birthpain, weaknesses of oldage, sufferings from various diseases, suffering of death etc, and one day our soul has compulsorily to go away leaving home, health, wealth, family, sons, wife, brothers etc. feeling the pangs of their separation . As the fruit of a cactus tree does not taste sweet so the fruit of worldly enjoyments is not happiness; just as a man on a long journey will invite unhappiness due to hunger and thirst if he refuses to take food and water, so would he be unhappy with not being religious and virtuous at the time of death, making way for another birth where too, he meets with unhappiness and pain of birth, oldage etc. On the other hand such a traveller of

long journey would be happy if he continued to take required food and water which would keep him free from the pain of suffering hunger and thirst, he would be free from other activities and forms of uneasiness. O! My preceptors, if you permit me, I shall take my invaluable real self with its minimum needs, leaving all the rest behind and so I shall save it from this burning worldly life of birth and death as a wise man runs away from his burning house taking only his most valuable things leaving the rest such as clothes etc. to be burnt by fire. Thus I shall save my soul."

Hearing these words of Mrugaputra, his parents full of sorrow said. "O! Dear son, what do you say ? It is very difficult to observe ascetic discipline. A yati or a monk has to adopt forgiveness and akin other virtues, has to constantly observe them and behave accordingly with strict vigilance, he has to behave with equanimity towards a friend and a foe; towards his own soul and that of others or he has to treat all souls of the world alike and equally valuable like his own soul-This is known as Pranatipap Virati vow which is the first and very difficult of many vows of a monk which you will have to observe throughout your life. Thus the parents describe one by one other four vows adding to them the vow of not taking any food at night, to suffer hunger etc. in all twenty two sufferings stating the troubles involved in observing them, in the end advising their son that it was next to impossible for him to observe celibacy in his prime of youth and so advising him to keep to his worldly life of youthful pleasures and reserve adoption of religious asceticism for his oldage.

In reply the well knowing Mrugaputra says " One who has no desire for sense pleasures, finds no difficulty in observing ascetic discipline. This soul has infinitely gone through many sufferings mental and bodily, in this and my previous lives, many fearful and most painful diseases I have already suffered time without number and I have realized that birth, oldage and death are all full of fear practically they are etc. abode; I have suffered all these while going through four stages of the cycles of births and deaths"

When Mrugaputra described the pains he had suffered in his post births elaborately. his parents replied as under:- "O! Son, you may adopt the ascetic life if you strongly and firmly desire to do so, but please tell us who will cure your diseases which may visit you while living as an ascetic? Who will remove your pain and suffering at that time? In ascetic life, you may not get a good physician to cure



you of your bodily ailments and so we ask you not to press us to permit you to adopt the ascetic life."

To this Mrugaputra replied "What you say is right. But don't you find that all deer and birds are alone and move in this earth alone and when they catch some bodily ailment who cures them? Just as these animals and birds move freely in the forests, I shall move freely in the forest of my disciplinary conduct and in seventeen different way I shall discipline myself well; I shall restrain my body and mind by practising twelve penances helpful to control my nature, and so I shall freely move like a deer. Just as the ailing dear when it is cared of its ailment approaches a nearby lake and drinking the water of the lake and taking grass etc. regains its health and moves about, so shall I act and move. As the deer cautiously avoid fear and runs to places of safety so I shall by self-discipline avoid the causes of fear and move freely in the forest of my life as the fearless deer does. As the deer knows what is agreeable to its life and takes grass and water to satisfy its needs so shall I satisfy my need of agreeable food and water as per strict disciplinary rules of strict the ascetic life and without blaming any householder for giving me food and water, I shall take what is good for me from what I get from him leaving aside the rest."

Then this Mrugaputra after receiving permission of his parents lived a very pure and noble ascetic life and gained liberation. In showing the purport of this story Shreemad writes "The pain which our body and mind may have to suffer after adopting the life of a monk, is not really pain at all; on the contrary there in is a source of very high pleasure and happiness and it becomes the giver of waves of infinite happiness and fearlessness while the momentary pleasure of sense enjoyment and consequent external experience of happiness is unalloyed pain and infinite misery-only to prove the philosophical truth this illustration of the non-attachment of Mrugaputra is given philosophers always think of reclaimant from the cycle of warldly life and avoidance of wrong means of happiness and this is called their wisdom."

In the seventh Aspiration (Asrava bhavana) Shreemad describes the fiftyseven doors of entry of sin in our soul and by way of illustration he gives the story of Kumdarika monk who observed a strict disciplinary life of an ascetic, in the end was overpowered with worldly desire of gaining the rulership from his brother he gained it but all in

his rule were lasting him for returning to worldly life and cherishing a strong desire to punish his haters, he was caught with accidental death and he went to the seventh hell

In the eighth aspiration "(Samavara Bhavana) Shreemad continues the story of the two brothers Kundarika and Pundarika. Pundarika after giving his rulership of his kingdom to his brother of Kundarika adopted the ascetic life left off by his brother Pundarika decided to take food and drink only after securing the shelter of a great saintly preceptor and so moving in this search from place to place barefooted, he suffered much pain but remained unmoved in his resolve though blood oozed out of his feet pricked by brambles and sharp stones. Thus fixing himself in meditation of highest equanimity, after death went to the celestial world securing all what he wanted for the benefit of his soul.

Other illustration of Vajra Swami to support the truth of the same eighth aspiration (Samavara Bhavana) is added wherein it is shown that Vajra Swami remained unmoved like a thunderbolt (vajra) at all allurements of wealth and woman offered him and learning a lesson from this behaviour, the tempter woman youthful Rukmini adopted the ascetic life and she gained the good of her soul by disciplining her body, mind and speech prescribed for spiritual development.

In the ninth aspiration (Nirjara Bhavana) penances of twelve kinds are described and in support an illustration of a son of a Brahmin is briefly given. It is said that this Bhramin was steeped in sins of murder etc. but realising his error, repented for his actions; and suffering being stoned, starved and abused by the very people to whom he had once or previously been a source of terror he adopted the ascetic life and expiated his sins and so he became free from them by suffering their fruits and become the pillar of forgiveness which is the royal road to liberation.

In the tenth aspiration (Lokaswarupa Bhavana) Shreemad has described briefly this aspiration in the form of the figure of a person comprising all worlds starting from the Lord of the worlds, then middle (lower) world and the lowest world of seven hells; in the middle world are two and a half sea of water and in the highest world twelve celestial worlds, nine Graiveyakas, five Amuttar Viman and above them the rock of the completely self-realized saints Siddha Sheela. This description is in accord with that given by All-seeing incomparable



absolute knower-Saints.

These references of Shreemad's excellent compositions of Liberation Garland (Moksha mala) and Teaching of Liberating Aspirations (Bhavana Bodh) resulting as a fruit of his experiences of wonderful non-attachment and alongside vast reading of the best Jaina and other religious scriptural works are given here with a view to give to the wise reader of this book a clear idea of what Shreemad was and what he stood for Shreemad's writings and teachings and also read the fundamental scriptural works of Jineshwar Bhagawan will develop a love for thinking and meditating upon those truths and will begin to act accordingly and acquire surely virtues of wonderful non-attachment, best of faith and excellent affection for Shreemad Rajchandra the qualities enlightening his self.

----- xxxx ----





Vavania was a small village where Shreemad could have very little contacts with knowledgeable persons and therefore he felt like travelling out of his village. He went to Morbi in about V.S. 1940.

In Morbi, Shastri Shankarlal Maheshwar Bhatt gave performances of ashtavadhan many times in public i.e,. he would give attention to eight objects or activities at a time and would perform these eight activities without any mistake. In about the same period, Gatulalji Maharaja in Bombay performed this feat of ashtavadhana. So far as was known, only these two persons were well known in India for performing this feat of ashtavadhana, and so it was held that they possessed exceptionally wonderful powers of memory and recollection.

After Shreemad's arrival in Morbi, Shastri Shankarlal performed the feat of ashtavadhana in the holy Upashraya of `Tatvashodhak Jain' and Shreemad who had gained fame as a powerful poet and a jewel of Jain merchant community, was invited to witness these

avadhana of Shankarlal Shastri. Shreemad's memory power was exceptionally high and he quickly grasped these avadhanas as they were performed by Shankarlal Shastri. Next day Shreemad performed these before friends in private in a garden named Vasanta taking every time new activities. On the following day, in the Upashraya he performed avadhanas of twelve activities before a public gathering of two thousand persons. He was already famous as a learned man and a poet but now he acquired fame as a person possessing exceptional powers of retentive memory.

A merchant named Laxmidas Khimajibhai resident of Bombay, had come to Morbi for his work at this time and he was shown these avadhanas of twelve activities performed by Shreemad before a large public audience. Shri Laxmidas praised Shreemad's performances by saying that Shreemad was the only person in India at that time who could perform these feats. At that time Shreemad was also given a good prize for the same.

On some private work Shreemad went to Jamnagar and there before two assemblies he performed two avadhanas one of twelve items and the other of sixteen items seeing which all the assembled people were extremely pleased and here he was given the title of `Hind-na-Heera' Diamond of India. Two other learned men of Jamnagar tried to learn these avadhanas but could not succeed in their performances and so these learned men of Jamnagar were wonder struck by Shreemad's performances of sixteen avadhans and so they held him in high regard and honour.

In an exhibition held in Vadhawan city, Shreemad performed sixteen avadhanas in an assembly of nearly two thousand people where Colonel H. Elnut with other ruling chiefs of princely states with their ministerial staff were present. Everyone who witnessed these memory feats of Shreemad, showered praises on him being extremely pleased and wonderstuck by Shreemad's extraordinary powers of attention and recollection, and many speeches praising him were made by learned people assembled there. News papers like `Bombay Samachar.' `Lok Mitra', `Nyay Darshak' wrote in their dailies their praises about Shreemad's avadhana performances.

In Botad village before his millionaire friend Seth Harilal Shivalal, he performed avadhana of fifty-two items soon after having performed avadhana of sixteen items. This is enough for the reader



game, he started his part of playing cards with other three players. And in the end he spoke out all thirteen cards played by him though after once showing them to him they were kept away from his sight.

3) Playing Chess: At the same time when the previous two games were being played with Shreemad as a partner, he started playing chess with another partner and at the end of the whole avadhana performance when the chess board and its pieces were removed from his sight, he spoke out the positions of all pieces of chess namely pawns, camel, horse, elephant, queen and king.

4) Counting the tolls of the Bell: When this avadhana was being performed one person outside the hall was ringing a bell by strokes and Shreemad used to keep in mind the number of tolls of the bell, and he spoke out the total tolls at the end of avadhana.

5) Counting small beads: thrown on his back at intervals during this avadhana and Shreemad spoke out the correct number of the beads that touched his back.

(6 to 9) Additions, subtracting, multiplying and divisions - these four activities of the given sums were mentally done by Shreemad during avadhana and at the end of avadhana he spoke out their results correctly.

10) While these activities were attended to by Shreemad, one person at the same time was turning the beads in a Rosary and this work was stopped unfinished in the middle. In the end Shreemad told the number of beads turned by that person.

(11 to 26) Words of sentences of sixteen different languages were distributed between sixteen persons. While Shreemad was engaged in performing other activities, each one of these sixteen persons was speaking out only one letter of the word of the sentence allotted to him, and this was being done without any order. First third letter of Arabic sentence was told, then seventeenth letter of Latin sentence was told then second letter of Sanskrit sentence and then forty first letter of Urdu sentence were told, thus these letters without any order of the sentences to which they belonged were told and thus when telling all these letters of various sixteen sentences of sixteen languages was completed, then at the end of avadhana, Shreemad spoke out all these sentences of these sixteen languages in their proper correct order, some of these sentences were of prose and some of poems. Shreemad arranged them in his mind at the end

to get an idea of Shreemad's capacity of victorious successful memory recollection performances, his adventurous spirit, his daring, his powers and intellectual excellences.

Details of avadhana of fifty-two items performed by Shreemad Rajchandra :-

1) To play with other three players a game of Chopata, 2) to play chess with a colleague, 3) to count the tollings of a bell 4) to count the beads of a garland 5) to work out the sums of addition, subtraction, multiplication and division 6) to play cards with other colleagues 7) to keep in memory the words of sixteen different languages 8) to prepare the poetic lines on required subjects from letters arranged disorderly in two tables; 9) to complete the solutions of eight different problems 10) to arrange materials of sixteen subjects in prose and poetry. Thus these fifty-two works are to be started in the following way; after starting the first work in part begin the next one in part and thus follow on till the fifty second work in part is done; then again attend the first work and go down to the fifty second work and in this way attend to complete the given work till the last fifty second work is completed. While performing this feat of fifty two attentions he was to sit on a high pedestal and go seeing and directing with full attention these fifty two items without writing any thing or without asking for repetition and to complete all the fifty two tasks successfully and faultlessly.

In order to give a clear idea of the mental process of these fifty two activities of this avadhana performed by Shreemad a detailed description is given below:-

1) To go on playing on Chopata : Playing his part with other three players (Chopata is to be played by four players each with four pieces of same colour but different from other three groups of different colours) and then changing his attention to other fifty one activities and in the end he spoke out the colours of the pieces of all four players, these colours were green, yellow, red and black when the playboard was removed from the midst of the players. This could happen because the whole picture of players and the positions occupied by the pieces of all four players on the Chopata Board was clearly formed in Shreemad's mind. Where was the need for him to keep his gaze on the Chopata Board ?

2) Playing Cards : After throwing dice for his play of Chopata



of avadhana said them out in their proper from. Especially letters of Sanskrit given or spoken out topsy-tervy i.e.., once fourth and then fiftieth letter to be arranged or joined in memory in such a way that they make out a correct prose or poem, is very difficult task to accomplish and Shreemad did it successfully to the surprise and praise of all listeners The letters of the sixteen sentences of the following sixteen languages were spoken out to Shreemad at the time of avadhana performance:- Marathi, Gujarati, Sanskrit, Hindi, English, Kannada, Bengali, Marwadi, Greek, Urdu, Jadeji, Arabic, Persian, Tamil and Sindhi. A few examples of the letters of the various languages selected for this avadhana are given below :-

Letters of Sanskrit language arranged without order in a table:

pñV ŠVmo îUm ñd ñd J© pñÎm ŠV… V¥ j d

{h {d `mo {d dm H$mo f Zw a amo H$mo

Kmo `m H$mo _w f Jr H$… am dm {d n

_ {H$ `… X§ Õmo `o {d Z h… a Xo

The verse said out of these letters by Shreemad is given bellow:-

~Õmo hr H$mo `mo {df`mZwamJr

H$mo dm {d_wº$mo {df`o {daº$…
H$mo dmpñÎm Kmoamo ZaH$… ñdXoh…
V¥îUmj`… ñdJ©nX§ {H$_pñÎm Ÿ&&
Meaning : "There is no bondage like attachment to sensual pleasures. There is no liberation like a complete non-attachment to sensual pleasures. There is no hell like one's own living body. There is no heaven like destruction of desires".

Letters of words of a sentence in Gujarati Language given to Shreemad without order in a table:

V ËZmo {ï> Zm Am Ow Am g¥ Wm

emo Oo n X Ao ` Omo Wr No >o

a gw Zo {^ B Z§ h dm§ No

Arranging these letters Shreemad spoke out the following sentence in Gujarati language:

`AmnZm Oodm§ aËZmo Wr hOw g¥{ï> gwemo{^V N>o, Ao OmoBZo AmZ§X Wm` N>o.'

Meaning : "We are pleased to see that this world creation is adorned till now with jewel like you"

In this way Shreemad arranged the sentences and poems of other fourteen languages given to him by telling him their component letters without any order.

(27-28) Two persons desired completion of the two subjects by Shreemad by giving him letters without any order in the form of a table. One illustration as to how Shreemad completed this task successfully is given below:-

In the following table the person asks for letters in topsy-tervy order. But Shreemad arranges these letters and makes out a poem of Bhujangi Metre in Gujarati. In the table the number on the top of the letters show the order of demand of these letters and these letters were arranged to form a meaningful poem addressed to poetry. The poem has forty-eight letters and the person asked for 46th letter and Shreemad gave the letter i and when nineteenth letter was asked for Shreemad gave the letter _-thus all forty eight letters were given.

33 16 32 45 8 19 36 34 11 23 21 20

^ br H$m§ {Z gm gm W ao Vw§ H$ {d Vm

10 18 31 7 44 27 2 37 35 12 40 38

n Sr emo H$m _m§ Ho$ _ Vw§ H$m ì` Jr Vm?

28 26 30 15 6 43 3 42 13 46 22 47

h do Omo _ Zo Omo S> Vm§ h f© Xo Oo

9 17 48 25 29 5 4 41 14 1 39 24

H¥$ nm Vw§ H$ ar _w O g§ ^m i bo Oo

Shreemad composed and spoke out the following Gujarati poem on "Encouragement to poetry' in Bhujangi Metre :-

Bhali Kan Nisasa Dhare Tun Kavita,

Padi Shokaman Kema Tun Kavya Geeta ?
Have Jo Mane Jodatan Harsha Deje,
Krupa Tun Kari Muja Sambhala Leje.
Meaning :
" O you poetry ! Why should you express dejection and sorrow ? You feel joyful when you see me arranging your limbs in



the form of letters and words in proper order . Take care of me being pleased with in joining you in proper form"

(29 to 36) Eight different problems were given to Shreemad for completing their solutions which Shreemad solved very successfully by speaking out these solutions in the end.

(37 to 52) Sixteen persons asked Shreemad to compose sixteen poem in different meters and on sixteen different subjects. Shreemad while performing other activities of avadhana intermittently, gave out these lines of sixteen subjects by speaking one line; then doing some other work and then speaking one line of the poem on a different subject and so on, at the end of avadhana, all poems of sixteen subjects were successfully completed, and these poems were sung out by him. Two or three samples of these poems are given below :-i) Why are deer yoked to the chariot of the moon? To think of a reply to this question and to apply this reply on a merchant this was the subject given. Shreemad in reply composed the following poem in shardul-vikridit metre:-

"Ange Shaurya Damam Naam Na Male, Satta Rahi Na Jari !

Premi Kayarata tano Adhik Chhe, Shastre Katha E Khari;
Bhagi Jaya Jarura Te Bhayabharyo, Re ! Dekhatan Kesari,
Te Mate Ratha Chandrane Haraniyan Jodi Didhan Shree Hari !
Meaning :
"O you merchant ! You do not have any valour in you, no pomp or pride in you, no power has been kept with you, you love cowardice and this your nature is described by scriptures; you definitely run away from dangerous situations like seeing a lion, overpowered by fear of these dangerous moments; the moon in the sky is like you and so the deer are yoked to the chariot of the moon so that he can run away fast from moments of danger."

ii) Contempt of Hindus for their unequal marriages :

Shreemad was asked to compose a poem on this subject which he composed as under :

(Manahara Metre)

"Kula Mula Para Mohi, Shula Hathe Kari Ropo,
Bhula Thaki Dhula Kema Karo Nija Balika ?
Karo Chho Kasai Thaki, E Savai Arya Bhai,
Nakki E Navaini Bhavai Sukha Talika ;
Cheto Cheto Re Chatur Nara Cheto Chitt,

Balo Nahi Hathe Kari, Bal Ane Balika.

Are ! Rayachand Kaho Kem Kari Mane Eha.
Chadhi Bethi Jeni Kandhe Krodha Kari Kalika !"
Meaning :
" Why do you sow the brambles yourself to destroy you by your blind attachment to a high family and giving your daughter to a male member of that so called high family. You are making a mistake of destroying your daughter's future proper life in so doing you are being more cruel to your daughter than a butcher. I think surely, that marriage is not all pleasant one; it is only a show of utter novel folly keeping your daughter by such marriage, miles away from real happiness. O you intelligent and wise persons ! Be careful, think in your mind not to fall in such error of destroying the future of your young children, boys and girls by arranging their marriage solely on considerations of so called high families. But O Raichand ! Tell me how will these people accept your advice when goddess of death Kali full of anger is sitting over their back and leading them to destruction !"

Though such poems were instantaneously composed by Shreemad as a part of fifty-two avadhana how nice they are, full of sense and vigour and bright imagination.

iii) Shreemad was given a subject of saluting a great man in a poem mentioning his name and that of his father Ravajibhai. In reply Shreemad composed the following couplet in Dohara Metre:

"Rakhe Yasha Chandrodaye Rahe Vadhu Jivi Naam:

Teva Nara ne Premathi, Naam Kare Paranaam"
Meaning : "My salutations with love and affection to that man who is victorious at or like the moon rises and works to keep his name long lived.

Once professor Ravajibhai Devaraj asked Shreemad a question on memory power saying, "Can one remember and recollect one hundred Sanskrit Verses in one hour?" He also asked Shreemad's advice as to whether he should go to Kashi for higher study of Logic or Nyaya Shastra which was being taught at the colleges. To this Shreemad at his age of eighteen years wrote out a reply which is worthy of serious consideration and so it is given below :

posted From Vavania port

Miti 2, 6-1-8-1942 (V.S.)



"In holy service of the crown Jewel Shri Ravajibhai Devaraj,

Please accept the affectionate and loving salutations of Raichand Ravajibhai Mehta from port Vavania. Here I am quite happy full of religious dispositions and I wish you happiness. I received your letter full of divine love reading which waves of joy are flowing in my heart and I remember you feeling your divine love. I request you to write to me such letters full of love and affection and to accept this request is within your power and so I have no worry about it. I take your leave to write below the replies to your questions put to me in your letter:

Introductory: What you write is quite proper. A man may just stop while describing or depicting his own nature, but that should happen only when it may include self-praise, otherwise not at all according to me. Self-praise generally means false praise of one's self. But when one describes his self as he finds it, then such a description should not be regarded as self-praise in the above given general meaning. And if the correct description of one's self is to be taken as self-praise then what should be said of the great saints who described their Self-experiences ? Such saints would not be famous in the world at all. Therefore I have not felt any reservation or restraint in describing my self-experience correctly in reply to your question about it, and by so doing I am not at all at any fault from the point of view of justice.

(A) You may have read much about the memory feats of Pandit Gatulaji of Bombay. He performs ashtavadhana and he is famous for it all over India.

One who wrote this letter to you has already performed fifty-two avadhanas quite successfully in public once and they are as -under:

1. Playing Chopata with other three persons 1

2. Playing Cards with other three persons 1

3. Playing Chess with opposite partner 1

4. Counting the number of tolls of a bell 1

5. Making additions, Subtractions, Multiplications and

divisions in mind 4
6. Counting the movements of the beads in a rosary 1

7. Completing Solutions of eight new problems 8

8. Preparing sixteen poems in the demanded metres and on demanded subjects 16

9. Saying out in proper sequence four hundred words of sixteen different languages heard at random and at the same time continuing performance of other unfinished activities 16

10. To explain a lesson to a student 1

11. Some thoughts of allegories 2


Thus ends the description of fifty-two simultaneous attentions or memory feats called avadhanas in addition to what is said of the same before. These fifty-two activities are to be kept in mind at the same time and the distorted arrangements of the letters of words of unknown languages are to be rearranged in correct order. In brief I may say that all these works easily get fixed and fit in my memory and I can recite them very easily, and in this performance. I have never erred. Some of the deep seated power remains to be mentioned here but I am sorry to say that it can be done only when we personally meet together, and so it is in vain to state it here in this letter. You decide in your mind as to what power a mind can control and express in the span of one hour? Briefly summing up I could remember fifty-two verses in one hour-sixteen new, eight problems, sixteen sentences of sixteen different languages split as a mess and twelve other activities. So counting, one learned man did say that it was possible to remember five hundred verses in one hour. Let us cut this matter short here.

(B) Owing to my suffering of bodily ailments and mental afflictions since last thirteen months some of my mental power is only kept dormant or buried. (Even now I can make one hundred simultaneous avadhan similar to the fifty-two already described before). Or else the writer of this letter had the capacity to recite in the same order one hundred verses of any language you recited before him. And as a public recognition of this mental capacity and expression of wonderful memory I have already been given the title, `Incarnation of Sarawati Goddess of Learning.' By my own experience I have learnt that the avadhana is the normal activity of the powerful self. Now your question is whether one can remember one hundred verses in



one hour's time ? Then the foregoing facts are enough to solve this question. You can now select whatever you feel fit from expression of wonder, joy and doubt.

(C) What are my powers ? They are nothing as compared with your wonderful powers ! As you feel surprised at my powers I am happy and full of joy seeing your powers.

I am happy to learn that you plan to go to Kashi (Banaras) for higher study of Nyaya Shastra or Logic. Well then, which Logic you have in mind ? The Logic or Naya Shastra of Gautam or that of Manu Smruti, Hindu Dharma Shastra, Mitakshara, Vyavhara Mayukh etc, the ancient nyaya works or the present works on British Law ? Please explain to me the study of Logic you propose to undergo at Kashi. The Nyaya Shastra of Gautam Muni is already included in the chapter on political Science-but not in British Law. British Law is only for Britishers but the works on British Law are written in English. Then tell me which of these studies you have selected ? You can make it clear to me. If you want to study Logic other than Gautam's Nyaya Shastra or the other Ancient Indian Nyaya works, then Kashi is not the proper place for you for such study, as English Logical works can be studied by you after passing Matriculation examination and then by joining any college in Mumbai or Poona. Other Nyaya works none at the present times, is fit to teach you. This I write without knowing your decision but there is a reason for my writing these lines and if you ask for it, I should say that you have already written that you want to study Nyaya Shastra at Kashi along with your further study of English language there. It is here that you seem to me to be mistaken. The study of English is not better at Kashi than at Mumbai and knowing this, there is no purpose in going to Kashi for it. I am in doubt about this matter till you clarify.

(i) You have asked me about your studies but I cannot advise you till you clarify the matter stated above. And whatever clarification I have in mind to give you I shall do so with proper arguments.

I feel obliged to the editor of Jnana Vardhak Sabha for whatever help he renders me.

All these clarifications have been briefly given. Please ask me to give more of them if you need so".

Shreemad's brother-in-law named Chaturbhuja bhai. (The husband of Shreemad's sister) writes:

" When Shreemad visited Jetpur city before going to Mumbai, he had shown by experiment, how to recognise looking at the shape of the head of a man as to by which hand does he fix up the turban of his head. He was sitting in one shop and at that time one person with barehead was brought before him from outside the shop and Shreemad told him the nature of the twists of his head turban he was used to make. Thus fifteen turban wearing persons were brought before Shreemad bare headed and he rightly told them the right or the left hand with which they used to fix their turbans on their heads. To further test this knowledge of Shreemad, one Patel was briefed by merchant Ghela Kanji to say no to what Shreemad may tell him about the hand with which he normally fixed his head turban and he should further say that by the other hand than that said by Shreemad, he normally fixed his head turban. This Patel exactly said what he was briefed to say. Hearing this Shreemad asked him to fix his head turban in his presence and he began to fix his turban as he said and he faltered and all realised that the Patel told a lie as his practice was quite to what he had said or admitted. All present at this time were wonderstuck to see this and asking Shreemad as to how could he know without knowing a person as to by what hand he used to fix his head turban. Shreemad replied that he could say this by seeing a sign in his mind at either the right or left side of the person wearing a turban. This cannot happen without the purification of his mind. One cannot learn it by teaching."

In V.S. 1943 when Shreemad was in Mumbai he performed many times the avadhana feats. Once he performed Shatavadhana or attending to one hundred items at a time in the famous Faramji Cawasji Institute in Mumbai before a large audience, and similarly Shreemad showed this power to many audiences in Mumbai. Public witnessing Shreemad's avadhana performance gave him a gold medal and gave him the title of `Sakshat Saraswati' or `Incarnation of Goddess of Learning.'

In A.D. 1886-87 were printed many articles about the wonderful mental powers of Shreemad in papers such as `Bombay Samachar' `Jaame Jamshed', `Times of India', Gujarati', `Indian Spectator' etc,. both in Gujarati and English languages.

In Daily `Times of India' dated 24th January 1887, was printed in English:





Mr. Vinaychand Popatbhai Daftari has written a small book called `Saakshaat Saraswati'- `Incarnation of the Goddess of Learning' wherein he has after describing Shreemad's life till the age of nineteen, including his avadhana performances, given a brief idea of Shreemad's unpublished compositions as under :-

He is attempting to write books on various subjects such as morality, devotion, nonviolence, noble character and spirituality and in this direction he has already written some of them. Very recently his fine book called `Moksh Mala'- `Liberation Garland' will be out and its contents comprises approximately six thousand verses and it is prose form. In this book he has tried to explain the deep seated meanings of the aphoristic principles of Jainism in a picturesque and artistic style and it is inundated with waves of spiritual advices to the seeker of the self. In this Moksh Mala he has preached the path of liberation of the soul devoid of all religious differences and so this book is the coping stone of Jain aphoristic religious principles. It therefore becomes the duty of every Jain Shravaka to read it, to grasp it, to explain it to others and those who are unable to read it should try to hear it read by others and utilise the teachings of this book for their spiritual uplift. This is my recommendation to all concerned."

"Shreemad has composed another book called `Namiraj' on the basis of the rules of Sanskrit epic poem. In it he has, keeping the peace disposition (Shanta Rasa) in prominence, described other eight dispositions quite freely and he has in it, described the path of liberation clearly as a fruit of his descriptions of the four pursuits of man namely Dharma (performance of one's duty), Artha (acquisition of wealth for livelihood), Kama (house hold sex life) and Moksha (liberation as the ultimate goal of the soul in human life). This book `Namiraj' containing five thousand verses was finished by him within three days. One can clearly get an idea of Shreemad's superhuman and divine poetic powers by reading the book `Namiraj.'

"This great man has composed a book of one thousand verses on the subject of social philosophy only in one day, and it is likely to be published by one Doctor of Dhangadhra"

"A large number of native gentlemen assembled on Saturday at the Faramji Cawasji Institution to witness an exhibition of the mnemonic powers of a young Hindu. Named Rajchandra Ravajibhai of about nineteen years of age . Dr. Peterson presided on the occasion. The young man also seemed to have a remarkable sense of perception by touch of feeling. He was first shown about a dozen books of various sizes and was informed of the names of each of those books. The man was then blind folded, and he gave out the names of each of those books by feeling it as it was placed in his hand."

It was published in `Jaame-Jamshed' paper of same date that Dr. Peterson was wonderstuck seeing this performance of Shreemad.

Further `Jame Jamshed' paper had published on the same date in Gujarati the translation of which is given as under:

"We have heard that Shreemad on a day previous to these performances was invited to a dinner wherein some of the preparations contained salt in quantity more or less than required for normal good taste and Shreemad exactly said out only by sight which preparations had more salt and which had less salt than required, without either touching or tasting them."

On 22nd May 1901, The Pioneer' paper from Allahabad published:

"Shortly after this, at the instance of the late Sir Charles Sergeant the then chief justice of High court of Mumbai, Dr. Peterson, Mr. Yajnik and such well know citizens, a big public, meeting was arranged to witness Shreemad's Shatavadhan. The public and the press expressed their higher appreciation and admiration for the young prodigy. Sir Charles advised him to visit Europe and exhibit his power there, but he could not do so, as he thought, he could not live in Europe as a pure Jain ought to live."

Persons engrossed in the upliftment of their souls do not love this activity of performing avadhanas, the outcome of marvellous power of memory. Because these two activities appear clearly to them quite different, and being hindrances in the path of liberation, the internal feelings of non-attachment, neutrality and search for real happiness, he instead of expanding, put a stop to activities of avadhan, and mostly they did not occur after he reached twenty years of age.

--- xxx ---



"Thanks and salutations to the mother of Shreemad who gave birth to such a son Raichand who refused to prepare some verses about a different religion on the remuneration of rupees one Thousand offered by one religious head."

"Nowadays he publishes a four page news paper under the heading `Vairagaya Vilas' (joyful experience of non-attachment)."

At present none of the above mentioned written works of Shreemad except `Moksh Mala' is available. We do not know whether his works which are here referred to as likely to be printed have ever been printed or not. But from the above description it is clear that the writer who has mentioned these works may have seen them.

At present, in the printed book `Shreemad Rajchandra' one hundred twenty aphoristic advices for religious life are given under the heading `Vachanamrut' (nectarlike statements) in the style of `flower garland' and the saying bearing number sixteen is written `Vachan Sapta Shati punah punah Smaranna Rakho' `Keep the seven hundred sentences of teachings repeatedly in your memory' and this suggests that Shreemad must have written seven hundred teachings A small booklet called `Tattva Jnana' or `Philosophy' prepared from the sayings of Shreemad Rajchandra contains seven hundred sayings under the title `Maha Niti' or great moral precepts, and they seem to have been written during this period'

We have procured illustrative eighty poems of Dohara Metre written by Shreemad at the age of seventeen or eighteen years and they have been printed in `Subodh Sangrah' published by Shreemad Rajchandra Ashram, Agas. In these poems teachings on moral behaviour are prominent. In every poetic piece the principle is stated in the first part and last lines show the illustration to prove or substantiate the stated principle. Eg:

"Fari Fari Malavo Nathi, Aa Uttama Avatara ;

Kali Chavdasha ne Ravi, Aave Koik Var.
Atijnana Upaje Tada, Paramatma Parakhaya ;
Padala Utare Aankhanan, Tada Sarva Dekhaya.
Priya Kavya Panditane, Drashtantika no Daav ;
Jema Modathi Modake, Brahman Janano Bhaav.
Be Bolothi Bandhyiyo, Sarva Shastrano Saar ;
Prabhu Bhajo, Niti Sajo, Paratho Paropakar.
Desh-Udaya-Upayogana, Vir Naronan Shir ;

Prasuta Peeda Talava, Sonpe Saputa Sharir.

Vachane Vallabhata Vadhe, Vachane Vaadhe Vera ;
Jalathi Jeeve Jagata Aa, Kadi Kare pan Kera.
Roshine Rudun Kahe, Bamano Aane Rosha ;
Tata Tele Jala Pade, Bhadako Thaya Sadosha.
Shanti Male Saddharmathi, Bhranti Tale Bhali Bhaat ;
Kanti Deepe Kanaksami, Vimala Vadhe Mana Vaat.
Kaya Maya Kshanika Chhe, Indra-Dhanushyu no Ranga;
Aakashi Killa Ane, Mrugjala tana Taranga.
Hoya Sarasa pana Chij Te, Yogya Sthale Vaparaaya ;
Kema Katari Kanakani, peta Vishe Ghochaye ?"
Meaning :
"We are not likely to get this best human birth again and again. The combination of Sunday and Kalichaudasha or fourteenth day of the dark half of the moon coalesce rarely. On the day when the highest knowledge takes birth in me and by it I can recognise God the highest Self. When all the darkening layers of the eye vanish, then everything everywhere is seen clearly and correctly as it is. A Pandit or a learned man loves his poem and to illustrate this love refers to a Brahmana who affectionately loves and eats the sweetballs. The quintessence of all religious scriptures can be summed up in two words; Worship God, adopt moral life and stick to act benevolently. The heads of the mighty valorous fighters are useful for the rise of a nation and good sons sacrifice their bodies to relieve themselves from pangs of future deliveries. Some words may increase love, and their opposite words may increase animosity and revenge. To illustrate this fact, see that the waters by which the whole world can quench its thirst and continue its bodily life may some day drown it altogether. If an angry man is asked to cool down his temper he may be more or doubly angry just as water falling in boiling oil may result in a conflagration. Peace can be gained only by following true religious discipline and thereby all one's illusions may vanish easily, once luster may shine like pure gold when the mind entertains the pure faultless path of liberation. The inflation of one's body is only momentary just like the colour of a rainbow in a sky. These are all like castles in the sky and like the sight of waves of water on a sandy soil due to the effect of sunrays on sand (Mrugajala). A thing may be very good if used properly but it may be dangerous and destructive if used improperly. For example howsoever a dagger made up of gold may look fine but how dangerous would it be if it is thrust in the living body ?"



Twenty four Savaiyas (poems in Savaiya metre) on the subject of `Shurvir Smaran'- `Recollections of the Brave Warriors' written by Shreemad Rajchandra are printed in the weekly `Budhi Prakash' in 1885. These poems start with descriptions of inspiring strong fights of valiant warriors on battle fields in a forceful and appealing language and conclude in three savaiyas the painful descriptions as to how their cowardly sone defame their parents by forgetting and turning their back to fighting. Some of these Savaiya poems are given below as samples:

"Dhaal Dhalakati Zabak Zalakati, Lai Chalakati Kara Karawal, Kharekhara Khunde Ranama Tyan, Muchha Malakati, Zagatu Bhal,;

Verine Gheri leta Zat, Bhumina Jaya Bhadavir,
Are! Arere! Aaja Gaya Kyan ? Radhiyala Eva Ranadhir.
Mare Jyan Mathaman Mushti, Kari Nakhe Tyan Kakada Krod,

Fari Ari Nahi Aave Paase, Manani Muke Mamata Mod;
Banka Bahadur Baan Kamane, Vajra Vapuna Majboot Vir,
Are !Arere ! Aaja Gaya Kyan ? Radhiyala Eva Ranadhir.
Kadiye Nahi Kayathi Kampe, Jite Tyare Jhampe Vir,

Ranarangi Ne Jabara Jangi, Uchale Jene Shourya Sharir;
Kayaratana Mayar Nahi E, Saayar Shoorvir;
Are ! Arere ! Aaja Gaya Kyan ! Radhiala Eva Ranadhir.
Talaka Sankata, Balaka, Naari, Gau Brahman Pratipalak Purna,

Sambhalaka Je Dhara Dharmana, Dushman Dala Karnara Churna;
Kharakharina Khel Vishe Nahi, Paachho paga Denara Vir,

Are ! Arere ! Aaja Gaya Kyan ? Radhiala Eva Ranadhir.
Shatruni Chhatiman Saale, Mua Pachhi Pana Maasa Hajar,

Nama Vade Tyan Pade Mutari, Jena Shatruna Saradar;
Ane Ripuni Rama Radati Kadi Rahe Nahi, Loonche Nir,
Are ! Arere ! Aaja Gaya Kyan ? Radhiala Eva Ranadhir;
Bheema Bhagiratha Bhare Bhada Je, Kevala Roope Kala Karaal,

Ranabhaoomiman Bhaya Upajave, Yamarajathi Pana Vikaraal;
Kula Deepaka E Kohinooro, Dhanya Maatanu Dhaavya Kshir,
Are Arere ! Aaja Gaya Kyan ? Radhiala Eva Ranadhir.

Baan Shaiya Man Podhya Bahadur, Bhishma Pita Bhare Bhayakar,

Avadhi Aapi Aha ! Kalane Chha Maasani Jene Te War;
Maha Bharatanu Padyu Te Enu Karana Eva Vir,
Are ! Arere ! Aaja Gaya Kyan ? Radhiala Eva Ranadhir.
Paani Purvajanu Khonara, Jagya Aava Ene Vansh,

Baapa Namana Boli Betha, Dhikk ! Dhikk ! Ena Aa Ansh !
Maro Budine Naro Baayala, Dhankaniman Nakhine Nir,
Aarya kirtine Jhankapa Didhi, Tamane Eno Batto Shir !
Ha ! Shiva ! Ha ! Shiva ! Gazaba Thayo Sho? Ajaba Thau
Chhu Nirakhi Aam,
Aarya Paradhin Din Thayathi, Rehti Nathi Haiyaman Haam !

Kalajadu Kampe Karunathi, Sthiti Avalakine Aam !
Dhalu Dharanie Moorcha Paami Bhakhi Har ! Har ! Raam !
Shun Praachina Purvaja Sambharu, Aankhe Aansu Aave, Vir !

Shee Heemmata Ena Haiayni, Re ! Shan Enan Nautama Nir !
Haaya ! Haaya ! Aa Gati Thai Shee ! Haaya ! Sho Kalo Ker !
`Raya' Hradaya Fate Chhe Har ! har ! (Nathi Jovati Aavi per)"
Meaning :
In the glorious past of India it is heard that brave warriors with shield and shining sword in their hands and with lustrous forehead and sure of success and smiling faces fought valorous battles suddenly encircling their enemies and killing them mercilessly. Victory to those the brave ancient Indian warriors But alas ! Where are similar strong and brave fighters today ? We are sorry not to find any.

Only by striking their fists on the heads of their enemies they broke them to crores of pieces and seeing this enemies dare not go near them to fight but run away from them to save their life. These great warriors were well known for their courage and bravery and proficient in archery possessing impregnable solid strong physique. But alas ! Today where are such brave fighters ? We are sorry not to find any.

Such brave warriors were they that they never shivered and retired only when victorious, they loved strong deadly fights on battle fields and their bodies were full of martial spirits, would never know cowardice and so they were real oceanlike heroes. But alas ! Today where are such brave fighters ? We are sorry not to find any.



The brave warriors of old India saved people from distress, saved children and women from mortal dangers, protected cows, Brahmans and helped in their development; they protected lands and religion from destruction by the enemies, and in so doing they would destroy such enemies. They would never run away from the battle, Alas ! Where are such brave fighters ? We are sorry not to find any today.

Such brave fighters would so hurt their enemies that for thousands of months they would instill fear even after death so that even their name would suffice to make their enemies shiver mortal. But at the same time they would console the wives of their enemies killed by them. Alas ! Where are such brave fighters ? We are sorry not to find any today.

Such brave warriors of ancient India were performers of herculean tasks working as monstrous Death Incarnate for their enemies and they would evoke fear in their enemies that they would be more severe than Death itself such brave warriors were like most precious diamonds such as well known Kohinoor and they were the real shining lights of their family traditions befitting their mothers' milk Alas ! Today where are such fighters ? We are sorry not to find any.

In the battle field of Kurukshetra the great Bhishma the oldest in the family of Kauravas and Pandavas fell down, slain and still stopped the Lord of Death to take his soul away for a period of six months and lay on the bed of arrows till sun changed its course from South to North. This is why that great battle was called Maha Bharat Alas ! Such Warriors are not found any where today.

Their present day progeny are a shame to these. Their ancestors and so fie to them ! fie to them ! They do not deserve to be born in the families of such great warriors of old. These cowardly decedents of such great ancestors should commit suicide by drowning in shallow waters as they have brought dishonour to the above described Aryan Braver.

O ! Lord Shiva ! O ! Lord Shiva ! What a calamity has clouded our country that I am stunned seeing this degradation of Aryan today. I cannot keep patience in me by seeing this disheartening condition of our motherland. My heart and body shake with sympathy and I collapse on earth experiencing swoon saying ` O Rama ! Save us all'

When I remember the bravery of ancient Aryans, seeing present Indian condition, I have tears in my eyes feeling sorrow at the precipitous fall from the bravery of ancestors to the cowardice of their decedents. O Raya (Raichand) the heart breaks as I am not able to see this fallen condition of our nation.

One who has read the `Combats' written by Sir Walter Scot would easily remember him after reading these Savaiya poems on `Shuravira Smaran' Recollections of the brave warriors written by Shreemad. In these Savaiyas though a short composition but so written as to instill in the reader's heart strength and courage to get prepared for fighting the dangerous battle. This poem can easily convince the reader that Shreemad would have left his indelible mark of excellence and success in whatever field he would have selected for writing.

Shreemad seems to have started writing a commentary on the text of `Svarodaya' written by Shri Chidanand Maharaj, explaining its hidden meaning; he has already written its introduction in which he has given a short biography of the self-knowing Shri Chidanand Maharaj and his spiritual heights, but we have received it in an incomplete condition and the same is printed. From the two poems (Dohara Metre) of this commentary, it appears that if Shreemad had completed the whole commentary on Svarodaya explaining its hidden truths it would have been a guiding light to the student of the science of Time in these days.

Shreemad's Jiva Tattva `Sambandhi Vichar' `Thoughts about the living soul' as a real poem and `Division of Jiva and Ajiva' these two articles have been received in incomplete form and they are printed. In these two articles Shreemad has discussed the subject similar to his lesson on `Nava Tattva' or `Nine reals'

Once in talk, Shreemad told that his life of non-attachment at the time of composing `Moksha Mala'- Liberation Garland' was similar to Rama's life of non-attachment in the well know text `Yoga Vasishtha' He further said that he had scanned all Jain religious scriptures within a period of fifteen months and at that time he continuously experienced wonderful non-attachment to such an extent that he could not remember whether he took meals or not.

In the twentieth item of the book `Shreemad Rajchandra' the beginning and end parts of a small booklet written by Shreemad



the truth easily, then he should quickly develop unflinching faith in the teachings of the liberated souls of the past and in the path preached by those who live as liberated souls in the present time, those who move as fully knowing their self."

"Considering all philosophical and religious systems, the Jain religious and philosophical system is more acceptable as preached by the person free from love, hatred and infatuation."

"Today there have arisen so many sects and subjects of Jainism and all in the name of that all-knowing Lord Mahavir, a totally nonattached saint that they cannot be regarded as real followers of Mahavir till disregard or ignore the instructions of Mahavira himself."

The fundamental reasons for this religious bigotry to my under standing are as under:

1. Some persons may have undervalued the importance of Nirganth State to cover their own weakness.

2. The mutual wranglings of two religious leaders.

3. The rise of infatuating Karmas in the religious leader and their conduct accordingly.

4. Because of strong bigotry, even if one realises his error and sees the correct path to get out of the wrong following, one may not easily accept the correct way.

5. Want of reflective intelligence.

6. The leader liked by the bigot may have a large following of disciples trying to a follow his self-styled behaviour.

7. Most unfavourable time for right religious life.

8. Reduction of scriptural knowledge.

"Though it is not possible that all followers of Jainism may develop correct intelligence and understanding, and may grasp the precepts of Vitaraga Bhagawan by a studious research of his teachings and find out the correct path of liberation, even then the souls who can easily grasp the teachings of Mahavir should follow the path preached by him leaving aside the labyrinth of religious bigotry and this way I think the best result can be obtained."

Rajchandra in V.S. 1944 is printed though incomplete but its purport is clear under the caption `Chhevatni Bhalaman' The last recommendation wherein he says "The protagonists of the non-belief" in idol worship would hardly tolerate and be sorry for a man i.e.., myself who once opposed idol worship and now I am thoroughly convinced of the correct need of idol worship in religious development. Sometime back you also were disposed to me showing the attitude of strong opponents of idol worship. If at that time this small booklet had been published it would have caused much pain and distress to your hearts and I would have been the instrumental cause of it and knowing it well, I did not publish this booklet. After some time my mind was possessed of a thought that let the persons in the world think of you any way they like what you have logically accepted as true, no matter it be contrary to what you said about idol worship before, you must boldly publish and acknowledge that you now accept idol worship as helpful to the aspirant for liberation as it is truly helpful. You should not be shy or secretive about opposing what you once held and now do not. This thought inspired me to many pure and faultless other thoughts which I briefly state here. The aim of this book is not make a propaganda in the people that should believe in idol worship nor am I hoping to be a rich man by people's acceptance of belief in idol worship but whatever arguments I could see in favour of idol worship I have tried to state them clearly in this booklet."

The beginning of this booklet is also deserving of impartial consideration and so some of the excerpts from it are given below:

"A person is the best receiver of truth when he possesses virtues such as wide intelligence, impartiality, simplicity and sense-control."

"Caught for infinitely past period of time, in the bondage of his enemies in the form of deep attachment, animosity and infatuation (Moha), such aspirant for right knowledge has not been able to think about his true Self. Humanity, belonging to Aryan Desha by birth, being born in a family of a high social status and possessing a very healthy body are all desirable circumstances for religious development, but the internal requirement is only the true and strong aspiration for Self-liberation."

"If in this way one has obtained the capacity to understand



"Because of very adverse present time, those who are educated are not seen to have from the start any faith in the fact of religion. Some who by their simple nature can have some faith in religion have no idea of religious life and in case a person with an idea of religious life is found then there are many around him who would put obstacles in such person's religious talk and living, instead of helping him. Thus even the educated persons are led away from right religious truths. Thus for them, right religion has become very difficult to find and follow."

"Amongst the uneducated people there is a common belief that they should accept and follow blindly their ancestral religion and it must be correct and infallible, and so they must wholeheartedly accept the teachings of the preachers of their ancestral religion, thinking them to be great knowers of their religion, even though some of these preachers may not even be knowing the names of the scriptures of the religion they advocate. Good many Jains following different religious sects and sub-sects in the name of Jain path. Believe that their religious fold knows the truth preached by Mahavir Bhagawan and so the followers of all other Jain Sects are misled and caught in the snare of untruth. They cannot be blamed for this pitiable condition, as they do not know that they are misled."

"It is admitted that mostly the activities of the various Jain sects are related to Jainism and therefore those initiated in a particular sect believe in the religious performances and practices of the said sect as correct and they keep themselves engrossed in such performances and practices; normally some of them accept the initiation or they want to run away from a beggarly living by accepting initiation or they might have been overpowered by an occasional upsurge of a free life of a renounced saint. You will rarely find a person who by deep study and reflective thinking and understanding has accepted initiation, and if you find such an initiated Jain he would much tired of the weakness of his sectarian fold and so he would like to get out of it and accept the leadership of Vitaraga Mahavir only, he would straightaway follow the Lord rather than follow the pretensions of the so called followers of the Lord Mahavir."

"No word need be said about the yatis who with an exception of really non-attached preceptors call themselves the path finders of Lord Mahavir and forcibly compel the Jain aspirants to worship and obey them and about the way they preach. Because a householder

Jain has to observe the anuvrata or junior vows but these Yatis who are imposters wrongly proclaim that they are above all worldly limitations like Lord Mahavir."

"Very few are real researchers; those desiring from their heart their liberation and strenuously working for it are fewer still and to such aspirants, getting proper Gurus or preceptors, helpful contact of the non-attached saints or the contact of the scriptures written by Lord Mahavir have become next to impossible to obtain; when one asks about them to anybody he blows his own trumpet and nobody bothers about the truth, or falsity of what is said by him. In case a person makes a bold attempt to cross-examine the sayings of the so called or imposter Guru, then this Guru raises many unnecessary false alternatives and increases his own worldly entanglements and puts the inquirer in more unnecessary doubts."

"Under these circumstances, a real researcher of Jain teachings is beset with the subjects about the description of this world etc. Troubled by such doubts the real researcher finds it difficult to accept the religion preached by Lord Mahavir on the basis of his own experiences of everything and of all times.

"In my saying so, I do not mean to say that today there are no real followers of Jain religion; what I hold, is only that they are living today but they are few and far between and so their number can only be counted on finger tips. Excepting these rare souls, the condition of the rest Jain community is only miserably painful today. If you quietly think of what I state here, you will find it correct beyond any element of doubt."

"Now taking into consideration, the various offshoots of Jainism, the major opponents are two i.e.,. Those believing in the effectiveness of Jain religious idols and those who oppose it and therefore are against all idol worship."

"Once I was considered as part of this second type i.e, I held the thinking of not worshipping of Jain idols. But I boldly say now that my attention is solely to the strict following of what Lord Mahavir said and stood for and even today I endorse the first view as true that the worship of Jain idols is correctly in accordance with the scriptures, with the logical standards of intelligent understanding and also with my own experience. The way I developed real thinking about all these things and slightest doubt which I had was also cleared and



by expounding these facts, it would help any soul in giving thought to it, would clear differences by realigning fact and would develop his ability to comprehend true teachings, considering this I express my thoughts in brief advocating belief in idol worship."

"One should keep in mind that there are some necessary criteria for the truth of the scriptures or books of spiritual experiences to be proved such as tradition, experience etc. If you want me to disprove the whole Jain philosophy and religion by adopting misleading arguments and wranglings, I can successfully do so, but that way is not beneficial to anybody. Researchers who are solely in search of truth, have to accept it when they experience it beyond all vestige of doubt, and therefore they leave behind all their doubts and follow the truth wherever it leads. This is what a wise man should do."

"If in these difficult times, this dispute about idol worship had not arisen and developed, people would have been much benefitted easily by adopting religious discipline."

"First I did not accept idol worship and now I do; but partiality is not the cause of this change. I saw the effectiveness of idol worship in my own religious development and I cannot deny my own experience; by such a continuous denial in the face of my experience to the contrary, the opposition to idol worship cannot be strengthened or proved and on the other hand. I feel as if I do not follow what Lord Mahavir holds and preaches and adoption of this way must be avoided at all cost as it only means that I have respect for Lord Mahavir."

"I have no attachment to any view, either one or its opposite, but I have the highest desire to be free from attachment and hate and in fulfilling it, I wish to adopt whatever means that can lead me to be free, and for this purpose I have full faith in the teachings of Lord Mahavir."

"With this introduction whatever effectiveness of idol worship from many angles has been shown to me, I tell you now and I request the reader to keep in his mind the following ideas before considering the effectiveness of idol worship."

"The author of a religious scripture does not mean to say that all who accept a religion will be liberated, but only that reader of the scripture whose soul becomes religious, will be surely liberated; and therefore, it is one's duty to try in such a way that his soul properly

understands and grasps the scriptural teaching. The worship of the idol of a proven religious teacher is one of the means of the soul's spiritual progress and so this means does not deserve to be thrown away without employing it personally and testing its effectiveness."

"If you are a believer of idol worship, then utilise this instrument for realizing the aim of your Self-liberation for which Lord Mahavir has advocated it. If you are not believing in idol worship, then reasonably consider the following arguments in favour of idolworship. I only wish that both the believers and nonbelievers should seriously read and consider the following without paying any attention to who says them."

" I do not know much of Sanskrit or Magdhi languages or any other language as I should. Keeping this fact in view, if you try to prove me dishonest then you would be only unjust to me. So examine my arguments on the scales of scriptural truths and impartiality of the soul."

"If you feel that some of my thoughts are not proper, do freely ask me about them, but do not form your final opinion about them on the base of your limited intelligence before getting my clarification on the same."

"In brief, if you feel any of the following arguments improper for your spiritual benefit then properly think over them for some time and then accept whatever you judge fit."

If we could have obtained this small booklet in its complete form it would have helped the impartial educated persons of our time.

But one can easily see from the above excerpts of this incomplete booklet, how earnest Shreemad is in accepting what he felt to be logically correct and beneficial to his Self-development. We have already seen how forcibly he has refuted in his `Moksh Mala' the belief in the existence of a world creator God after being fully convinced of the arguments of Lord Mahavir against such a belief. It is quite proper in this connection to refer to the description of 2nd Tata Drasti from `Aath Drashti Sajjaya' composed by Shri Yashovijayaji:

"Jignasa Guna Tattvani Manmohan Mere;

Pana Nahi Nija Hatha Tek Re, Manmohan Mere ;
Eha Drashti Hoya Vartatan, Manmohan Mere ;



Yogakatha Bahu Prema Re, Manmohan mere ;

Anuchita Teha Na Aachare,Manmahon Mere ;
Valyo Vale Jema hema Re, Manmahan Mere."

Meaning : "O you the enticer of my mind, you have a strong desire for virtues but to fulfill such desire you do not allow prejudices to come in the way and you have your constant gaze on virtues and you virtuous experiences with utmost love and you never behave improperly but you change your opinion and life to your spiritual advantage as a heated gold can be easily given any desired shape. O you my affectionate one."

--- xxx ---




Following is a letter of Shreemad from Mumbai written in his twentieth year of age to his friend which carries his views about his marriage;

"The date of marriage which they have fixed, they have insistence for that, hence let that date be fixed."

"Here I was trying for gaining some money which though I do not love it, I felt useful for some benevolent purpose and so I kept quiet and not much time would it take to achieve the desired result; but my sense of mineness towards them asks me to make haste and so leaving it behind, I am starting from here on the thirteenth or fourteenth day of the dark half of posha month."

"While performing benevolent acts, wealth some times breeds blindness, deafness and dumbness. So I do not care for it all."

"Our relationship is mutual one which is not that one of blood, but of our two hearts, and it has developed into a magnetic attraction; yet still I want to bring you nearer to my heart in a different way. The thoughts which I express as a matter of philosophical truths, keeping aside all the worldly relations and worldly plans, are to be

followed by you personally. I pen down here these thoughts though very pleasant but in ingenious manner from the thinking of real state of soul."

"Have they in their mind a beautiful plan with rightful thinking on this auspicious occasion to opposing the traditional customs and to increase mutual love and affection between our two families ? Would you try for doing so ? Would any one else make an effort in this direction ? This thought repeatedly moves in my heart."

"It will be considered like building castles in the air by normal worldly wise persons but I have only a desire to achieve the status which is quite considered impossible even for the sovereign ruler Queen Victoria and so anything that may happen less than what I have desired above, may bring dishonour to such a person expecting such a high standard or personal status. All these high rocketing thoughts of mine which may stun a normal workaday mind are only stated by me to you. My heart is full of pure and wonderful thoughts but you are there and I am here (in Mumbai)" -V.S. 1944 Wednesday tenth day of the dark half of posha month.

The auspicious marriage of Shreemad with a very fortunate daughter Zabakbai of Shri Popatlalbhai elder brother of the late diamond merchant Revashankar Jagjivandas Mehta was performed on the twelfth day of the bright half of the month of Maha V.S. 1944

After one year of this marriage Shreemad wrote an article on "My thoughts about a woman" in which he writes as under:

"By solidly healthy thinking it is proved that unqualified happiness lies in pure knowledge and only therein the highest yogic quiescence resides."

"A woman is mistakenly regarded as an abode of the highest worldly pleasure, but it is really not so. The source of incidental pleasure in a woman viewed from a discriminative point of view is lower and not fit for even vomiting on. All the substances which are of strong dislikings are bodily parts in a woman's body, and she herself is the mother of these bodily parts. Besides, this pleasure is very temporary and painful and it can be compared to an eczema, a very painful disease. Even the very sight of the act of copulation painted in one's heart makes a thinking person laugh as to what a labyrinth of mistaken life it is. In brief I have to say that there is no happiness in it. And if you say that there is any happiness in it then you try to



describe it elaborately and then you will find that it originates from sheer infatuation. Here I am not set to describe the limbs of a woman but my firm discrimination is that I may never be attracted towards them and this I have naturally suggested. There is no fault in a woman; the real fault lies in one's soul, and when this fault of the soul is removed, then the same soul experiences wonderful happiness and so my highest desire is to be free from that fault."

"Once the mind has acquired the path of right thinking, then it will be gradually destroying the thoughts of infatuation occurred out of past deeds. This is the statement backed by self - experience."

"But since the results of past deeds still prevail, how can I obtain peace ? While thinking more on these lines my problem was solved as under :

"I have not even an iota of desire to feel love or hate regarding a woman but I have been held up in it due to result of my past deeds."

"My strong desire for a wife is on one side and my actual behaviour towards her is quite contrary. On one side I have decided to keep contact with her for a specific period of time, and still towards such contact I experience both affection as well disaffection; but the pain is that when there is no desire of a contact with my wife then why do previous deeds surround me to be near it, and the matter does not end there, but because of such behaviour I have to see, smell and touch unwanted and disliked objects and generally for this reason I have to sit in worries."

Shreemad in a letter written in V.S. 1946 addressed to his friend about his house holder's life states as under :

"In this birth I have married earlier than you by a little over two years, and you know it well. That because of whom, a man s called married is not much known to me but I have mostly known and understood her physical, verbal and mental attitude, and based on such understanding, my relation or contact with her life is not at all unsatisfactory. The purpose of saying so, is that in saying about a married life, some more experience of such a life becomes very useful; because of the rise in me of some dispositions about a good or ideal householder's living, I can definitely say that my life as a householder till date is neither unsatisfactory nor very satisfactory upto the required standard of a good householder. My life as a house

holder therefore is midway between the above described two extreme, and in its being of the medium type, some of my indifference attitude is helpful."

When I see the secret den of philosophy, I feel like renouncing the householder's life, and rightly there was once a rise in me of such a philosophical discrimination but I had to sorrowfully consider it secondary because of the powerful influence of the present undesirable time and also because of my not having at that time the contact of spiritual mental equanimity. And rightly so ! If it would not have come to pass that way, then his life would have ended much before the present day. (he means that of the writer of this letter)."

In the twelfth lesson of `Moksh Mala' (Liberation Garland) about the `Best Householder' and in the forty-fifth lesson in a poem about `Common worthy Desire' and also in the fifty-fifth lesson on `General Daily Rules of Behaviour', Shreemad has stated some of his thoughts about a good householder's life. Besides in the six lessons from sixty-first to sixty-sixth in his Moksh Mala, Shreemad in the form of an abridged novel has described the penpicture of the life of an ideal religious Shravaka of Dwarika who was also the highly rich householder. In this penpicture the ideal householder elaborates his behaviour and it is worthy of serious consideration by all householders. Some quotations from it are given below :

"Though I am comparatively happier than many others still I consider this as peaceful pleasures and not real happiness. In the world, there is painful unhappiness to a great extent. I have made it a rule to devote my definite time to the study and practice of religion. At a fixed time of the day. I read right religious scriptures, I think over them, I contact highly self-realized saint, I observe Yama and Niyama or prohibitions and injunctions preached by religion. I observe celibacy for twelve days in a month. I give charity to deserving persons secretly and so on. Thus I spend my time in religious life. To a great extent I have saved my time from being spent to my business and worldly living and I hope to be totally unfettered from worldly life by making my sons fit in the business and other worldly actions. At present I cannot be unfettered or nonattached and the reasons for it is not that I wish to hug myself to worldly living but there is a religious reason behind it. The conduct of householders these days has much gone down from the religious point of view and Jain Monks are unable to improve this pathetic situation. A householder by his noble



conduct can easily teach another householder to behave better and so improve the religious life of a community and so I try to bring many people to a good religious path of noble behaviour. Every week we hold an assembly of nearly five hundred householders wherein the religious experiences of a week are reviewed and also of previous experiences for an hour or two. My wife having learnt religious teachings to some extent, she also holds the assembly of women householders wherein she teaches them lessons of noble religious behaviour. My sons also keep as far as possible, contact with religious scriptures. My servants respect the learned people, honour the guests, behave humbly and modestly and generally they are truthful and sell the goods at the fixed price. They follow these rules very devotedly and carefully. Thus they also enjoy peace of mind. My wealth along with my moral character, my religious observances, my virtues and humility have impressed the people here very much. Even the King of this city can accept my moral decisions and such is my position.

I am not telling you all this in my self praise and that you may please keep in your memory. I am telling you all this in brief only by way of giving explanations to your question raised as to why I do not regard my external happiness as real happiness.

You can feel from all these, that I am happy and from ordinary thinking you can possibly believe that I am very happy. The joy I derive from my contact with religion, noble conduct, good moral life and the study of religious scriptures is indescribable. But I cannot be called happy from philosophical point of view. So long as I have not renounced completely external and internal acquisitions and attachments, there is a possibility of my being attracted to them and that of love and hate affecting me not to a great extent, but they are still there and therefore, there is every reason to fear them. I have complete desire to abandon all contacts with this worldly life, but as long as I have not fulfilled that desire of mine, separation of the said beloved persons, loss in business or in other worldly possession, pain and misery of some family member can though to a small extent, trouble me. There is also a possibility of my catching some minor or major diseases, besides death too. Therefore I do not consider myself absolutely happy till I have cut off all my mental and bodily knots, till I have abandoned completely all my worries, attachments and mental desires for attachment and acquisition and all activities favourable to increase for worldly life. Now you will see from philosophical point of view that wealth, wife, sons or family, none of all

these together can bring happiness, and if I consider them as sources of happiness then when I had an downfall where was this happiness? That which may leave us any day, that which is momentary and where there is no uniformity or indestructibility, there is never perfect or complete happiness."

These thoughts are a key to understand Shreemad's ideal life. And from his letters it is clear that the chief aim of all his activities was to acquire for himself that state of complete non-attachment of all worldly considerations and things and this way also to help other aspirants for such a similar state of their souls even during his life as a householder.

In the `Pioneer' Weekly an article published on his death was printed, from which relevant excerpt giving an idea of his family life is given below :

"At the age of twenty, he completely disappeared from the public gaze. He determined to use his powers and abilities for the instruction and enlightenment of his community and the people at large. From his very early age, he was a voracious reader. He studied the six schools of religions (fQ²>>de©Z) and other systems of Oriental and Western philosophy, strange, though it might seem, it was a fact that a book was required, to be read only once in order to be digested, and without any regular study of Sanskrit and Prakrit, he could accurately understand works in those languages and explain them to others, as only learned scholars could be expected to do. He found that the Acharayas (religious teachers) of the time held narrow and sectarian views and did not appreciate the change of times.

Again, those who renounced the world were generally lacking in some of the good things of the world and had some reason or other to be dissatisfied with their example. He believed that if a man of wealth and social position renounced the world, he could work real good by his example; convinced of his sincerity and disinterestedness, the people would more readily follow his guidance and profit by his preaching. Holding such view, he had believed that he had not sufficiently qualified himself to appear before the public as an ascetic and a spiritual guide, and he continued steadily a man of the world, though his inclinations were all the other way."

--- xxx ---






In the beginning Shreemad became famous as a shatawadhani genius capable of attending to one hundred activities at a time, and he came in contact with many highly placed persons in Mumbai.

Once a gentleman by name Shri Tata from Parsi community who was a great donor invited Shreemad to visit his bungalow and personally took him around all apartments and showed the foreign made furniture and all other collections of personal enjoyment and pleasure describing them in detail. Anyone naturally expects high praises for his wealth and prosperity and common man generally do that. But great saints attend to worldly details thoroughly clad with an armour of complete non-attachment and so their words directly aim at the change of heart in the mind of the hearer.

After seeing the whole beautiful bungalow Shreemad only said, `Who will enjoy all this establishment ?' Many others who were standing there along with Shri Tata must have heard this remark but it so struck Shri Tata that as he had no son or a daughter to inherit his vast property, he influenced by a spirit of largeheartedness, considered all members of his community as his own and made a trust of all his property before his death so that the whole community could enjoy its benefits.

- x - x - x - x - x -

Shreemad along with his business in jewellery, started the business of pearls, and in all pearl merchants he was well known as the most honest and reliable merchant.

Once an Arab with his younger brother was dealing as a big pearl broker in Mumbai. This younger brother once felt that he like his elder brother, should enter into a big business in pearls and with this purpose he took a lot of foreign pearls and sought advice of a pearl broker to show him a reliable and honest pearl merchant and thereon the broker took him to Shreemad who purchased the whole lot of pearls at the most reasonable price as a buyer, after bargain. This younger brother returned home with the amount received from Shreemad for the sale. At that time the elder brother returned home and found that his brother has sold the whole lot of foreign pearls at

a much a lower price than that instructed by the owner of these pearls and he admonished his brother for this foolish deal. Hearing this, feeling much depressed the younger brother returned to Shreemad and implored before him as to how he was landed in great difficulty.

Shreemad said, "Here is your material lying as it is." He returned the purchased lot of pearls as if nothing had happened though such a purchase would have brought much profit to him. Seeing this the said Arab man considered Shreemad as Khuda.

- x - x - x - x - x -

Mahatma Gandhi in his autobiography in a chapter :-

"Brahmacharya- I" writes -

`I remember one dialogue I had with him. Once I was praising the love of Mrs. Gladstone for her husband, saying that she used to prepare and serve tea to Mr. Gladstone even in the House of Commons, and this she followed as rule of their mutual understanding and this matter was once read by me somewhere, and this I read it out to Raichandbhai who retorted asking as to what was great in it ? Mrs. Gladstone's behaviour as a wife or her devotion to her husband? Suppose she was Mr. Gladstone's sister or his faithful servant. Would she not in either of these two relations served tea to Mr.. Gladstone ? Would we not find today examples of such devoted sisters or devoted servants? And would you not have experienced such a pleasant surprise if a male person in place of this female one had shown such love and affection ? Do think over what I have said.

Raichandbhai was himself a married person and at that time his retort appeared a little harsher to me so far as I remember it now; but his words gripped me just as a magnet would pick up a piece of iron. I realized that a similar faithful service of a male person to his master would be thousand times more valuable than that of a wife! There is a bond of unity between a husband and his wife is not a matter of any surprise. One should cultivate similar love between a master and his servant.

How should I behave towards my wife ? Is there faithfulness in this relation if I consider my wife as a means of my sex and sense enjoyment. As long as I allow myself to be carried away under influence of my lust, the value of my faithfulness to my wife is nothing. Thinking this way Gandhiji turned to observe celibacy.



Besides Gandhiji addresses as the Chairman of the assembly celebrating the Birth Day of Shreemad Rajchandra in Ahmedabad on 15th November 1921 as under :

"My contact with Raichandbhai was not of a day only. I clearly remember the day in the end of June 1891 when returning from England to Mumbai I went to a house for the first time. In that house Dr. Mehta and his brother Revashankar Jagjivan introduced me to Raichandbhai who was their close relative. Since that day onwards till the death of Raichandbhai, ours was a very close contact. Many times I have said and written that I have learnt much from the lives of many a persons, but it is from the life of poet Raichandbhai, I have learnt the most. The noble lesson of compassion also I learnt from his life....... He has taught me such a law of compassion that I should be affectionate even to my killer. I have repeatedly drunk the water from the reservoir of his noble teachings that he could tolerate the pain of piercing sharp spears but he was unable to bear the pain of the spread of falsehood, hypocracy, and forcible wrong doings and the irreligious practices under the guise of religion. I have seen him many times burning with anger at the sight of the spread of such wrongs. He felt as if the whole world was keenly related to him. He felt so much pain seeing the people's sufferings in this world as he used to feel seeing the miseries and deaths of his very close and near relatives."

Kavishree-Shreemad, used to say, "Had this great Jain Religion not fallen into the hands of Sharavaka community, the world would have wondered at its truths and rules of discipline. The Shravaka business community have only distorted the Jain religious teachings."

Gandhiji has given a penpicture of Shreemad's life full of non-attachment and renunciation what he saw by his two years' contact with him in Mumbai befitting an excellent painter in the words of Shreemad as under :

"Apurva Avasara Evo Kyare Avashe ?

Kyare Thaishu Bahyantara Nirgrantha Jo!
Sarva Sambandhanu Bandhan Tikshna Chhedine,
Vicharashu Kava Mahat Purushane Pantha Jo.

Sarva Bhavathi Audasinya Vrutti Kari,

Matra Deha Te Sayama Hetu Hoya Jo ;
Anya Karane Anya Kashu Kalpe Nahi,
Dehe pana Kinchit Murchha Nava Joya Jo.
Meaning :
"When shall I get such an unprecedented occasion of being totally relieved of all external and internal bondages ? When shall I follow the path of the Great Saintly Persons cutting all sharp knots of all worldly contacts.

Developing indifference towards all desires, deciding continuance of my body only for securing its perfect control and imagining nothing for deriving any other purpose and never experiencing any stupor of the body.

Every moment I met Raichandbhai, I witnessed myself his state of non-attachment shining in his above two poetic stanzas for a period of two years that I was in close contact with him in Mumbai. The strikingly special feature of all his writings is that he has written only what he personally experienced himself and so none of his compositions in poetry or prose contains any artificiality, nor has he written a word or a line simply to show himself off to others. He would always be found with some religious book and a blank note book with him, and whatever thoughts occurred to his mind he would pen them down in his note book, sometimes in prose and sometimes in poetry.

Every activity of his life, eating, sitting, sleeping etc., would be associated with a strong feeling of non-attachment. I have never seen him being led away by infatuation for any object of worldly prosperity.

I used to observe and inspect with full respect very closely his way of normal living. He kept himself always satisfied with the food he was given. His dress was simple consisting of a shirt, over coat, khesa-a piece of long cloth covering his waist and feet and none of them did I see ironed as I remember. To him sitting on a chair was the same as sitting on floor. Normally he used to sit on his gadi (a cotton quilt with the back cushion in his shop.)

His mode of walking was slow and so whoever saw him in his walk could easily understand that he was engrossed in some thoughts



Once one of Shreemad's house neighbours observing the strict religious disciplined life of Shreemad, said to him that as he was engrossed in religious thinking and meditating for days together, he must be easily knowing in advance the future prices of many commodities. To this Shreemad quipped, "Bad days have not descended upon me so that I should perform religious practices for knowing prices of the commodities."

- x - x - x - x - x -

Once Padamsheebhai a resident of Kutch asked Shreemad in Mumbai : "Sir, many times I feel much afraid. Can you show me the way out ?"

Shreemad asked, "What exactly frightens you most?"

Padamsheebhai said : "Death"
Shreemad replied : `Every person's life span is fixed and until end of that span, there is no death. So it is useless to feel afraid of death in different ways. One should strongly have this mental disposition.

- x - x - x - x - x -

A servant named Lallu from Morbi city was serving Shreemad's house for many years and while in Mumbai he suffered from Tuberculosis and Shreemad used to nurse him personally and he took his care till he breathed his last with his head in Shreemad's laps.

- x - x - x - x - x -

Once in a talk Shreemad said, "When a master employs a paid servant he tries to take more service from him than what he is paid for. All this the poor servant tolerates, offering his utmost service from his paid poor servant should be really considered a beggar. Instead if a master pays to his employed servant more than he deserves, always wishing that his servant can soon become a master like him and so tries to help him become rich by lessening his burden and severity of service by sharing such service and thus showing ample sympathy and kindness to his servant, such a master or employer is really the best one."

- x - x - x - x - x -

One inquisitive person asked Shreemad, "The scriptures say that the earth is flat while modern scientific researchers say that the

while he was walking; there was a spark in his eyes which were highly lustrous, and they never expressed any worry in him, on the other hand, they showed singleness of purpose; his face was round, his lips thin, his nose neither pointed nor pressed, his body was single and slim, his height was medium, his skin colour was dark and his general appearance was that of a peaceful person. His tongue was so sweet that the hearer would never be tired or bored of hearing his talk. His face was smiling and in full form indicating internal spiritual joy. His command over language was so strong and complete that I do not remember any time when he had to search for any appropriate word to express his thoughts. When he started writing a letter I had hardly seen him changing a written word and still when the written letter was read by the addressee he would never feel any gap in the writer's thought process or any break in grammatical construction or any defect in the word diction. Such a description is possible only about a completely self controlled person. A man cannot become non-attached by renouncing the external adjunct. An atmosphere of non-attachment is the gift of the soul. Any man can experience that gift which could only be acquired through the efforts of many lives. Only, one who strives for being non-attached, realizes how difficult it is to succeed in it. Such a high state of non-attachment was natural to Raichandbhai and this was my impression of his life.

Non-attachment is the first step on the ladder of liberation. How can one like the idea of liberation till he is lost in any one of the worldly desires ? Suppose he likes liberation, then it only pleases his ears and this is just like liking a musical note without knowing or understanding its meaning. For such a man playing a game of being pleased with only the name of liberation it would take a long time to achieve behaviour appropriate to real liberation. Unless a man internally becomes non-attached he cannot be devoted to his liberation. Such an attachment to Self-liberation was that of Raichandbhai."

- x - x - x - x - x-

Once Shreemad went out for a walk and on his way there was a cemetery. Seeing it, Shreemad asked his companion as to what was it, and the companion replied : `Cemetery' Shreemad said, " I see the whole city of Mumbai as a Cemetery".

- x - x - x - x - x-



earth is round. Then which of the two is correct ?"

Shreemad asked, "Which of the two either the earth is flat or round would benefit you more ?"

The questioner said, "I only want to know"

Shreemad asked : "Who of the two do you believe more powerful-the great Tirthankar or modern scientific researchers ?"

The questioner replied, "Tirthankar".

Shreemad said, "Then you have all faith in Tirthankar bhagawan and leave all doubts. If you are benefitted by the teachings of Tirthankara Bhagawan and gain your real Self, then the matter whether the earth is flat or round will not harm you at all."

- x - x - x - x - x -

Professor Ravajibhai Devarajaji asked Shreemad. "What is the proof of heaven and hell ?" Shreemad replied "Suppose hell exists and you do not believe it, how hazardous would it be if your actions pave the way to hell ?"

- x - x - x - x - x -

Shah Devchand Pitambardas Mehta had come to console the bereaved family of his brother Shah Tokarshee Mehta. He said to Shree Padamasheebhai of Kutch about his brother's last illness before death as under :

My brother Tokersheebhai suffering from Tuberculosis and Epilepsy used to break out in useless worldly talk and get excited about the customers of the shop and in such excitement he would get up and run out of the bed and so four of us would hold him to his bed.

Yesterday afternoon at about 2.00 p.m. Kaviraj came to us, and asked about the health of Tokershee Mehta, to which we replied that his sickness was serious. Kaviraj asked all of us to move away from there. We said that Shree Tokershee often got violent convulsions and would do the same if he saw Shreemad. Kaviraj replied that he would not run away.

So all of us stood far away from him where nearby Kaviraj sat and surprisingly Tokersheebhai became self-conscious and alert within five minutes and asked Kaviraj respectfully as to when did he come ?

Kaviraj asked him as to how did he feel and in reply Tokersheebhai said, "I am well but Tuberculous knot gives much pain." So saying Tokersheebhai remained peaceful for half an hour and then Kaviraj returned to his shop. Tokersheebhai again became convulsive and violent five minutes after Shreemad left.

We sent a man to call Kaviraj, he went to his shop and requested him to come. To this Kaviraj replied, "Things happen as destined" and so saying he refused to come at that time. Then on the same day he came at 7.00 P.M., and inquired about the condition of Tokersheebhai. We replied that it was going from bad to worse. Hearing it, Kaviraj asked us to keep away from the sick bed and we stood near the wall of the room. Kaviraj was seen communicating with Tokersheebhai by the signs of hand, movements of lips and eyes. Within five minutes Tokersheebhai regained self-consciousness and welcomed Kaviraj and when Kaviraj inquired about his health, Tokersheebhai replied that he felt much better and also that he felt relieved of the pain of the Tuberculous knot. Then after a while Tokersheebhai recited a Sanskrit verse and when Kaviraj asked him wether he remembered where and when he heard the recited verse, Tokersheebhai replied, "Yes, this verse was heard by me ten years ago when you, Dr. Pranjivandas Jajivandas Mehta and I had been in the forest of Idar State." Kaviraj said, "This verse is very good and worth writing it out in one's memory." After some time Kaviraj again asked Tokersheebhai as to how did he feel then and Tokersheebhai replied, "I feel so much joyous and happy that in none of these days did I ever experience joyful relief like the present one. " Just at this time Kaviraj extended his hand towards Tokersheebhai's face and soon Kaviraj sat a little away from Tokarshee's bed and informed us, "Tokersheebhai Mehta has already left this mortal world i.e., he died. But you do not go near him till about forty five minutes elapse and this was at about 7.45 P.M. at night." Shreemad attended the funeral ceremony of Tokersheebhai."

Hearing this incidence, Shree Padamsheebhai immediately went to Shreemad at the shop of Revashankar Jagjivan and had his darshan and asked, " You have done something wonderful in the case of ailing Tokersheebhai, will you please explain me that ? I have a strong desire to know it." To this Shreemad replied, "Yes, it does so happen. Every time we breathe, our internal breath pulls it in and so what we call our life breath is related to our internal breath and this pulling



scriptures hold that he has reached Moksha-Self-realization, and why those two facts did not coincide.

To this, Shreemad replied, "The Jain Scriptures according to their principles of religious noble behaviour felt that the behaviour of Shri Krishna earned him hell and the Vaishnava Scriptures according to their principles of religious behaviour felt that the behaviour of Shri Krishna earned him liberation. So both views are correct from different stand points."

- x - x - x - x - x -

In V.S. 1956 Dr. Hopkin started inoculating a vaccine to prevent the plague. Some Arya followers held a public assembly and declared their readiness to get the said vaccine. Shreemad's opinion about the vaccine inoculation was as under :

In the name of vaccination for preventing the total epidemic the doctors have started this humbug. They mercilessly kill horses and other animals from whose blood this vaccine liquid is prepared. Thus they encourage killing and therefore they commit sin by killing animals. In their pervious birth they must have done some meritorious deeds by which they enjoy good life in their present birth but those meritorious deeds must have some connection with sins and so they in their present birth are prompted to commit sins of killing animals so as to extract human life saving vaccines to ward off plague. These poor doctors do not know that the saving of human life by inoculating plague preventing vaccine drawn from killing animals may prove right or wrong at future time but the sin of killing the animals is a present obvious fact. The inoculation of the said vaccine may bring with it another disease in the wake of preventing plague. So Shreemad advised Padamsheebhai to hold a public meeting to oppose this vaccine inoculation of people at large, and he suggested that along with their names Padamsheebhai should arrange to give his name too, as one of the organizers of the said public meeting in the hand bills to be published and distributed to the public.

Padamsheebhai replied, "Sir, One well known person who is for inoculation has much obliged my employers and therefore me also and hence I do not consider it proper for me to oppose him by organizing a meeting for opposition to vaccine inoculation. By doing so, I may incur his wrath and led by it in anger, he may act in such a

in of external air in our breathing by internal air in the body is called life. The separation of the internal air from external air is known as death or complete stoppage of breathing, and exactly at this moment whatever leshya-strong desire the dying person has the soul becomes it in future; but by spiritual force the strong desire of the dying soul can be changed"

- x - x - x - x - x -

Once at 11.00 P.M. at night, Shreemad after completing the religious discourse, got up and so did others with him. Just at that time Shri Nanchandbhai of Poona said to Shreemad that the box containing valuable diamonds and pearls was open and so pointing to the danger of theft of the valuables suggested that the box with such collection of valuable diamonds and pearls in large quantity should be well locked.

Hearing this Shreemad sat down and so did all the rest present there. Then Shreemad asked Nanchandbhai, "In what way, there is danger ?" Nanchandbhai replied, "Because any valuable material has danger of being stolen, I consider these valuable things as synonymous with danger."

To this, Shreemad said, "Even the all knowing saint would also consider danger in them but in such a way that till these valuable things are there, there is a danger. When men fall ill, the diseases may result in fester, pus etc. Similarly, these valuable things are disease of the earth and therefore all knowing saints never keep themselves attached to these things." So saying, instantly leaving that box and sitting room fully open he straightaway went to his residence in Girgaon, and all others also went to their respective homes.

Padamsheebhai then had many worrying thoughts about this event and he was so much upset that next day at 11.00 A.M., he went to the shop of Revashankar Jagjivandas and inquired whether a theft had occurred. To this Shreemad replied, "Brother Vanmali had closed and locked the said box after we left the shop."

- x - x - x - x - x -

Padamsheebhai once asked Shreemad about the contradiction of beliefs regarding the stage reached by Shri Krishna after his death, the Jain Scriptures say that he has gone to hell and the vaishnava



way as to bring us to a big loss. Therefore it would be better not print my name as one of the organizers of this opposition meeting."

Shreemad replied, "You can give him material gain in return of the worldly gain you received from him. But to oppose this vaccination programme will result in the stoppage of this obvious killing animals in the uncertain hope of maintaining human life and therefore it is an act of much spiritual gain. So even if that well known person may go against you, there should be no fear in you about his anger. This opposition is purely in favour of non-violence so even at the cost of human life it should be done till the end of one's life and one should not retract from it. So saying he recited the following piece of the song of Shri Yashovijayaji from Aatha Drashti :

"Dharm Arthe Ehan Prananeji, Chhhande Pana Nahi Dharma, Praan Arthe Sankat Padeji, Juo E Drashtino Marma,

Manmohan Jeenaji Mithi Tahari Vaan."
Meaning :
"O affectionate to our mind, venerable Jineshwar! Your very sweet advice to us all namely that we should better renounce our life but never our religion even when following it steadfastly, we may have to face death, is the secret of spiritual vision."

Hearing this quotation Padamsheebhai got bold and signed the petition for a meeting to oppose vaccine inoculation. A large gathering was held wherein Shreemad Rajchandra took the chair and Dr. Sukhia, Shri Navalakhi and other persons addressing the gathered public explained them in detail that vaccine inoculation was harmful and it would result in the sure killing of innocent animals and therefore all people should oppose it.

In his concluding remarks Shreemad Rajchandra said that even though one may hear or know a little about vaccine inoculation, he should follow only what is proper for him as a religious man.

In each of his addresses to his hearers he would intermittently ask them whether they understood what he said and he would re-explain the same matter to those who replied that they had not understood or grasped what he said to them and inspite of this, if people said they could not grasp what he said, he would finally say that what he said was correct and it would definitely appear so to his hearers in course of time.

- x - x - x - x - x -

Shri Tribhovanbhai of Khambhat city used to visit Shreemad at his residence in all his visits to Mumbai. One day Shreemad asked his three year young daughter Kashiben in merry making as to who she was to which the daughter replied, `I am Kashi.' Shreemad said "No, you are a soul." Kashiben said, "No I am only Kashi."

When this merry making was on, Shree Tribhovanbhai arrived there and to him Shreemad said, "Look what a childish stage of understanding is ! My daughter has firmly learnt her name Kashi repeatedly during this short period of three years that when I ask her as to who she is, she quickly replies that she is Kashi and when I say that she is not Kashi but that she is a soul, she denies it."

- x - x - x - x - x -

Digambar Pandit Shri Gopaldasji Baraiya was studying "Gomattasara" and finding faulty translation of it in some places he asked Shreemad to correct those faults in order to make it faultless. To this Shreemad replied, "I read all the scriptures purely to benefit my soul."

- x - x - x - x - x -

He used to call for "Lok Prakash" and "Shodashaka " from Mandavi temple and these two big scripture books were hand written but Shreemad would read them once and he used to recollect and recite their contents quoting the number of pages containing them.

- x - x - x - x - x -

One day in Mumbai he went out for a walk on the road from his residence in Girgaon leading to Tardeo and while walking he recalled the name of the book he read, the name of the author of the said book, the first and the last poetic stanzas of the said book; and similarly he recited one by one the books he had read, during this period of one hour of his walk.

- x - x - x - x - x -

In his daily diary of V.S. 1946 he has written out the way he should behave and deal with his partners in business before joining the business in Mumbai. This diary contains an ideal behaviour for a person in society and it shows how he maintained this ideal behavior keeping an aim of completely retired life and at the same time plunging in business dealings. In that diary he writes :



is in your power you would never trouble him in any way but in case he dislikes your behaviour as a non-attached soul, tell him that you will clear out of the joint business very carefully, quietly, informing him in advance and bringing him much profit in business and with no intention of doing any harm to him during the time you are in business with him or even for a long time after you clear out of it."

Shri Maneklal Ghelabhai writes about Shreemad's partnership in business with him as under :

`During our business partnership for some years we were engaged in very adventurous business of diamonds and pearls, and during those years Shreemad showed excellent business knack and proficiency so that in our dealings with some British merchants they were praising our system of work in our business and so they acknowledged our Indian merchants' proficiency in business. Thus during our partnership Shreemad Rajchandra was the key of our good and profiting business.'

--- xxx ---



While on his way from Mumbai to Vavania in V.S. 1943, Shreemad had dropped at Ahmedabad and put up at residence of Sheth Panachand Zaverchand. He taking one person from their office went to the business premises of Sheth Mallichand Jechand where the person with him introduced him to Sheth Jesangbhai Ujamsheebhai and his elder brother Lehrabhai and others including Rangajibhai saying that the accompanying guest of sheth Panachand Zaverchand was not only a co-religionist but also a well known learned poet. At this time, administrator of Vala state-Leeladharabhai Vakil was sitting there and hearing this introduction, he requested Shreemad to compose a poem then and there. So Shreemad instantaneously prepared a poem in his mind and he asked a man there to take paper and write out the letters of his poem as recited by him in a tabular form one by one in a topsy-turvy manner and when all the

1. "Do not find faults with any body. Believe that whatever happens, does so by your own faults.

2. Never indulge in self-praise and in case you praise yourself you feel sure that you are a mean person.

3. Always try to behave agreeably to others. You may not at once succeed in such a behaviour, or obstructions may come your way, but even then, proceed with determination and gradually develop faith in that noble and good behaviour.

4. One with whom you have joined to work in worldly life, you declare to him your decision to work in your behaviour with him in a certain way. If he accepts it, you carry on as per your decision; if he does not accept your decision, try to follow his way but at the same time you tell him that whatever work he entrusts you in business you will perform it with due care not to harm him or the business even though you would keep faith in your way of work. You tell him that he should not think of you any time with a fear that you may bring him to any loss or disrespect. Regarding business life, you would care for good business life, as much as he does and that you would never wish to go against him as your partner in business. Not only that but in case he finds your behaviour by thought, word or deed going against his interest you express him sorrow and feel repentance for it and say that you will take care in advance not to repeat it, and that you will remain non-egoistic while carrying out his work entrusted to you. Say to him that you will gladly accept any harsh words for your mistaken behaviour from his point of view. So long as you can, you will not even in dream think of doing any harm to him, nor would you ever imagine any way of harming him . In case he has anytime any adverse doubt your thinking or behaviour, he should immediately tell you about it and for doing so you will feel always obliged to him, and that you will explain to him as to why did you behave that way. In case you have no explanation, you shall keep quiet but you will never tell a lie. Please tell him that what you expect of him is only that keeping you as an instrument he should never start any harmful act; he is free to behave as he wishes and in so doing you have nothing more to say. Say to him that he should allow you to behave in your way of non-attachment and he should not restrict his heart in so doing, and in case he desires to stop you from behaving as a non- attached soul then he should forewarn you so that you can decide what to do in such a situation. So long as it



columns of this table were filled up, reading the letters in a sequence the whole composition became a beautiful poem reading which all present there joyfully surprised.

When Shreemad came to Ahmedabad again in V.S. 1944 for getting his `Moksh Mala' printed, he put up with Sheth Panachand Zaverchand in the beginning and then he shifted to Sheth Umabhai's house in the Tankshal. Shreemad carried with him an introductory letter from Shri Vinayachand Popatlal Daftri of Morbi, a close friend of Sheth Jesangbhai Ujamsheebhai. Reading this letter Sheth Jesangbhai helped the printing of Maksh Mala and also arranged to buy a few of its copies after it was printed and thus he helped Shreemad at that time. Shri Jesangbhai used to go to met Shreemad often at his (Shreemad's) residential place at night when Shreemad knowing the details of Shri Jesangbhai mental thoughts used to tell them out to him, and hearing this, all persons coming there felt much surprised and could know that Shreemad was a highly learned man, but as these persons had no desire for spiritual benefit of their souls they could not rightly recognise Shreemad as a spiritual adviser.

Sheth Jesangbhai had occasionally to go out of Ahmedabad for his brokership business and so he could hardly find a spare time to be with Shreemad and so he had entrusted the work of looking after the needs of Shreemad to his younger brother Shri Juthabhai who very carefully served Shreemad, and in doing so he came much close to Shreemad and because of the good dispositions of his previous birth, he could very closely know Shreemad and so day by day his respect for Shreemad grew more and more. Thus Shreemad many a times used to accompany Shri Juthabhai to his shop and sitting with him there, he used to speak out what other persons near him were thinking in their minds and respectfully enjoyed their contact with him.

During this time Shreemad had already showed his memory feats to Sheth Dalpatbhai Bhagubhai seeing which and by experience of daily contact, Shri Juthabhai rightly realised Shreemad as possessing spiritual qualities of Samyak Darshan-right perception etc., and so he used always to shower praises of Shreemad and his spiritual powers.

Once Shri Juthabhai accompanied Shreemad who wanted to see the religious library of Sheth Dalpatbhai and there he saw how Shreemad could read the books only by swiftly turning their pages

and thereby could swiftly know and remember their essential contents and Shree Juthabhai narrated this matter to his elder brother Sheth Jesangbhai.

Shreemad returned from Vavania to Ahmedabad again by about 15th day of the bright half of Kartika month of the year V.S. 1945 and during that stay, many aspirants of Jain religion used to come to Shreemad to hear his talks on religious matters and during this time a saintly-lady named Diwalibai was also there; so she along with Shri Juthabhai and their uncle Shri Karamchandbhai had many discussion on religious matters with Shreemad. After Shreemad's close acquaintance with Juthabhai, he used to put up with Juthabhai whenever he came to Ahmedabad. Shri Juthabhai had stayed with Shreemad for about two months in Morbi city and once he accompanied Shreemad in his visit to Bharuch also and both had frequent religious correspondence by letters. During this period Shri Juthabhai grew very weak due to his illness and his feelings of non-attachment also went on growing.

From Khambhat Shri Ambalal with one or two of his friends visited Ahmedabad to attend some marriage function and they being of the same age with that of Juthabhai called at Juthabhai's residence and invited him to accompany them in the marriage preocession Shri Juthabhai though equally young in age, but given to the religious life of non-attachment, did not like to join Ambalal for marriage procession and became emotional to speak out to Ambalal something about Shreemad but controlling himself, he only said, `Where should I bind myself ? `Hearing these words Ambalal and others asked Juthabhai What you said ? We could not follow.' Since they were much impressed by Juthabhai's feeling of non-attachment they sat with Juthabhai to hear all he had to say to them. Then Juthabhai praised the spiritual acquisitions of Shreemad and in this connection he showed them the letters received by him from Shreemad on religious matters. Reading those letters they also felt strongly an urge to meet Shreemad as they too had good religious dispositions, and so they took out copies of the said letters and they wrote a letter to Shreemad requesting him to once visit Khambhat. Thus though Shri Ambalal and his friends came to Ahmedabad purely to attend a marriage ceremony they felt religiously attached to Shreemad by their contact with Juthabhai.

Shri Juthabhai's body was in a suffering condition for last



two years V.S. 1945-46 due to deadly diseases, but he experienced much soothing relief and mental peace from reading of Shreemad's letters to him full of religious advices giving him directions for spiritual process and as a result his heart was illuminated with his rightful thoughts which could lead him on his path to liberation.

Shreemad in his letter dated sixth day of the dark half of the month of Vaishakha of the year V.S. 1946 writes about the incoming death of Juthabhai as under :

"If my knowledge and perception related to subtle body and soul has remained in tact after falling into present worldly affairs, then it clearly indicates that Shri Juthabhai will die leaving his mortal body in a cool healthy meditative mind, on the night of Thursday the ninth day of the bright half of the month of Ashadha."

Shreemad had already written to Shri Chhaganhai Becharlal to inform Shri Juthabhai in advance about his impending death. Even though the state of non-attachment and a feeling of unconcernedness was apparent in Shri Juthabhai, his family members could not know that Juthabhai had already obtained Samyak-Darshan-Right knowledge about the soul.

Shreemad has written on the tenth day of the bright half of Ashadha of V.S. 1946, "Due to some obstruction in my knowledge and perception of lingdeh there occured a slight change of time in foreseeing Juthabhai's death time namely that he died by day and not at night as I foresaw and this news of his death is received today."

The description of the high internal spiritual mental state of Juthabhai given by Shreemad in his consolatory letter is worthy of deep thinking by all :

"His name rightly meant that his body was a lier, and that itself was his real life of non-attachment."

"Whose worldly desires had already reduced to nothing, who was highly attached to Veetarag, who had strong disliking for worldly life, whose heart was shining with the spiritual light of devotion, who had unprecedented equanimity of understanding as regards to suffering of the fruits of past deeds, in whose mind the might of infatuating deeds had been practically stood nil and in whom the desire for liberation had grown very strong- such a holy soul of

Juthabhai has passed away leaving this part of the world and it has become free from all his contemporaries; he completed his peaceful life in full experience of joy and happiness.

Oh! it is not much surprising that such religious souls have in these difficult times a short life. How can such holy souls stay in this world for long ! How can his friends and relatives be so fortunate as to see such highly holy and good religious souls for a long time with them in present troubling conditions ? Salutations, repeated salutations to the departed soul of Juthabhai who had experienced in his inner being, an understanding of equanimity which yields liberation in course of time !"

"The words suggesting the death of Shri Juthabhai a truth following soul are alarming. Such jewels should live long but their long living in not liked by the present difficult time. Mayadevi, the goddess of illusion did not think it proper to allow him to continue to live here as he would work as a unique helper and supporter of true religion.

A secret resting place and such resort of this soul was snatched away by the powerful sight of time. From the stand point o right knowledge, there is no place for mourning but still the best virtues of the departed soul command us to do so. I remember him very much and I cannot write more.

I think of writing out an educative book in memory of the truth loving Juthabhai.

My repeated request is that be firmly devoted to religion; if we follow the road steadfastly adopted by Juthabhai, I am sure that we would definitely be happy and that we would reach our goal."

--- xxx ---



Lallubhai said, "You will not be able to do what I say to you."

The saint replied, "I will do it."
To this Lallubhai said, "Abandon this uniform of the saint, put out this Mohapati and then go to Upashraya."

The Saint said, "How that can be done ?"

Lallubhai retorted, "Then return the way you have come."
Lallubhai had shown this Beeja Jnana to his son Saubhagyabhai and had instructed him to show it to a fit devotee for his benefit. So when Shreemad was in Morbi, Saubhagyabhai visited Morbi for his work and while starting from his home, he asked his father Lallubhai as to whether he could give this Beej Jnana to Shreemad in Morbi who is famous in whole Kathiawad and as to him Shreemad was fit person to receive such knowledge. Lallubhai agreed with this proposal of his son. Therefore on reaching Morbi Saubhagyabhai went to meet Shreemad. At that time Shreemad was sitting in the shop. But Shreemad knew in advance by his purified intelligence that a person named Saubhagyabhai was approaching him to give the said Beeja Jnana and so he wrote out on a slip of paper the details of the said Beeja Jnana and put it in a drawer of the desk near his gadi-sitting place. When Saubhagyabhai saw Shreemad, the latter welcomed him saying `Come Saubhagyabhai.' Saubhagyabhai was much surprised as he thought Shreemad did not know him and still how was he welcomed with name by Shreemad. But before Saubhagyabhai may ask any thing, Shreemad said, "Please take out the slip of paper from this drawer and read its contents."

Saubhagyabhai's surprise at the reading of the said slip knew no bounds as he saw in it exactly what he wanted to convey the said Beeja Jnana to Shreemad. Saubhagyabhai was thus thoroughly convinced that Shreemad was the great person with highest accomplishment of spiritual knowledge. He realised that what should be there to inform him about the Beeja Jnana which was well known to him. On the other hand he felt he had much to learn from Shreemad. But with a view to test still further Shreemad's extraordinary knowledge, he asked Shreemad, "Please tell the direction in which the entrance door of my house in the village Sayala stands ?" Shreemad in a moment replied the question very correctly and so Saubhagyabhai replied, "Your knowledge is absolutely correct."

From this first contact with Shreemad, Saubhagyabhai began




The fame of Shreemad as an extraordinary genius performing faultless memory feats of Avadhan had spread all over Gujarat, Kathiawad through daily news papers all over India. At this time in the village named Sayala well known for having many religiously devoted men and women, there lived a well known merchant named Lallubhai whose financial condition was once very sound but later on he by misfortune lost all his wealth and so he thought to himself that the saints of Marwad were known as possessing extraordinary yogic powers, so he should go to Marwad, find out a good saint there and by earning his favour through wholehearted service, should try to regain the lost wealthy living. Deciding this way, he went to Marwad and came in contact with one famous saint and pleased him by his modesty and service and then disclosed to him in private to know about the ways to regain his lost riches. But the preceptor rebuked him for misusing his intelligence for this worthless end and advised him to leave his futile hankering for wealth and to get initiated to a spiritual path from him as he was a non-attached saint. Lallubhai very well understanding the saint's advice said, "O Sir, respected Guru ! I was mistaken. Please show me the way, following which I can realise the good of my soul." Pleased with this request the saint showed to him Beej Jnana-the basic seed of right knowledge-for regaining one's soul, and while showing this, he said that though Lallubhai was not fit for it but if he showed the Beej Jnana to another fit devotee in future, the receiver of such seed of knowledge would greatly be benefitted and would gain right knowledge about his soul.

After this Lallubhai repeatedly chanted that Beej Jnana incantation and he left going to Upashraya for performing Samayika and he used to say that he always remained in samayika during his daily life. Hearing this, the saints of Sthanakavasi sect felt that Lallubhai had learnt some thing secret from his Guru in Marwad and that they should learn that secret from him. So one of these Sthanakvasi saints said to Lallubhai, "I shall do what ever you say but please show me the religious discipline which you follow."



to adore and respect Shreemad. But Saubhagyabhai had a close friendship with a person named Doongarshee Gosalia who was practising yoga or spiritual concentration and by his mysterious talks of yogic supernatural powers, Saubhagyabhai was much impressed and attached to him. But after frequent correspondence with Shreemad on religious spiritual matters, he became so much drawn to Shreemad like a devoted wife to her husband that his veneration for Shreemad increased and he became a true devotee of Shreemad leaving all contact with his old friend Doongarshee Gosalia.

When Shreemad visited Sayala for the last time, while accompanying him on his return journey in early morning they came across a river on the way. During the moment of Sunrise, Saubhagyabhai said these parting words, "At the witness of this rising sun, at the witness of this river water, at the witness of all saints, I pray that I may constantly remember you always and none else in this world !"

Shri Saubhagyabhai in his letter to Shreemad dated fourteenth day of the bright half of the month of Jetha V.S. 1953 writes as under :

"This is my last letter to you. Now you go on keeping your compassionate eye in all ways on me. I experience clearly that the living body and the soul in it are quite different in nature; that the body is material, the soul is conscious sentient, in the past I could not understand clearly this spiritual sentience of the soul as clearly different from the body as total matter. But since past eight days by your grace, I really experience the vast clear difference between the natures of body and the soul and this experience of these different natures I enjoy as quite natural day in and day out or by day and night. I write this to you for informing it to you."

"Whatever faith I had in Gosalia is now totally gone. I only request you to uplift me on my spiritual pilgrimage by writing letters to me containing your spiritual religious guidance as and when you please."

"I did not have much schooling, nor did I read scriptures but your gracious teaching has immensely helped me to understand the core of religious discipline in such a short time, which without your blessing could not have been possible even after spending twenty five years."

The three letters Shreemad wrote in the end to Shri

Saubhageyabhai, printed under serial numbers 779, 780, 781 in the book `Shreemad Rajchandra' are worthy of serious consideration by every aspirant desirous of death in an atmosphere of perfect equanimity.

Arya Shri Saubhagyabhai left this mortal world (died) on the tenth day of the dark half of the month of Jetha V.S 1953. Intimating about this event Shreemad writes :

"That is the way how the soul and the body are connected. Inspite of this the soul feels much distress and pain while leaving its body from immemorial times and it has so much identified with the body that it has been infatuated to feel and act as if its one with the body and this is the principal seed of the worldly cyclic life of births and deaths. There is no doubt that Saubhagyabhai has achieved infinite and unprecedented good for his soul in departing from his living body in a mental atmosphere of total non-attachment to his body-an experience most difficult even by the best of saints to have. Saubhagyabhai at the time of his death, completely rested in his soul as a pure spiritual Self."

"In these times, in this region, I repeatedly see that the great souls like Saubhayabhai are rare to find."

"The excellent virtues of Saubhagyabhai namely his utter simplicity, his firm determination to achieve the highest good not only of his own soul but also to work for other aspirants of liberation in the same way etc., are deserving constant serious consideration."

Though Shreemad had already possessed right spiritual knowledge he always desired to have contacts with other spiritual aspirants of liberation. Shri Saubhagyabhai could obtain much explanation, solutions and understanding about religious spiritual matters by drawing Shreemad into lengthy discussions about them. Other devotees of Shreemad used to convey to Shreemad their problems through the aged and elderly Saubhagyabhai who because of his unfailing kindness, put these problems before Shreemad for his guidance on them. It was Shri Saubhagyabhai who inspired Shreemad to write out the Atma-Sidhi Shastra the poetic verses on Self-Realisation because the `Chha Padano Patra' - the letter of Six fundamental Truths, being in prose form was difficult to memorise and thus it would be a great favour to all the aspirants if it was put in a simple poetic form.



In one letter Shree Saubhagyabhai writes about `Atma Siddhi' as under :

"Gosalia reads scripture of Atma Siddhi and thinks over it and so do I read it. I have committed first one hundred and thirty four couplets of Atma Siddhi to my heart and I am filled with much joy by more thinking over them. Besides I feel feverish since last five months and I feel that I could not have survived it had not sent me these verses of Atma Siddhi, I read it and feel more and more happy and joyous by thinking over it and only so I am able to continue my life. But as you have written, if I get your critical notes on Atma Siddhi as early as possible, I would be still more joyous by reading it. Otherwise your late sending it may not be read by my ailing eyes and if I hear from others reading it, I may not feel the same joy and happiness. So bestow that grace on me by sending your critical notes. What more should I write to you."

Shreemad while showing his obligation to Saubhagyabhai, writes in his hand written notes as under:

"O! Jeen Vitaraga, I salute you with all my devotion to you. You have obliged me infinitely though I am an insignificant person."

"O! Great preceptors beginning with Kundakundacharya ! Your statements on spiritual matters have greatly benefitted me in contacting my pure soul though I am the lowest person. I therefore salute you again and again with the utmost of my devotion."

"O! Shri Saubhagya, by favour of your truthful contact with me I remembered my pure soul in its prime effulgence and therefore I bow down to you."

Besides Shreemad writes; "I should like to tell you that you shake off your old age and revive your youth and become the guide to the guide of this mystic story."

"If you and I behave as ordinary worldly persons, then who will be there to behave as extraordinary beyond worldly persons ? `Shall satisfy bodily needs by begging but will never be afflicted or sorry for it. This misery is quite insignificant in comparison with infinite joy, peace and happiness born of right knowledge.' "Your statement containing such meaning is saluted by me ! Such a statement can never come from a person not possessing real worthiness."

This pen of mine is not powerful enough to adequately describe the extraordinary self state of Shreemad by whose contact and spiritual guidance, aspirants could easily experience equanimous state of soul at death and gain right spiritual knowledge in their internal life of increasing non-attachment to all worldly matters. Where mind cannot reach with its thoughts how can speech succeed? Therefore I have here made an effort to tell you how the fortunate well disposed were spiritually influenced by Shreemad and thereby to help the reader understand and appreciate the extraordinary religious greatness of Shreemad by the cause of great inference from the effect of religious greatness achieved by the devotees of Shreemad.

--- xxx ---



From the contact with Shri Juthabhai in Ahmedabad Shri Ambalal Lalchand and others of Cambay had an urge to meet Shreemad soon and so they addressed fifteen to twenty letters in quick succession to Shreemad, requesting him to visit Cambay earlier and if that was not possible then they asked for Shreemad's permission to meet him in Vavania where he was staying. In reply Shreemad wrote to them that he would arrange his visit to Cambay, and hearing this, they were satisfied.

These persons from Cambay were of Sthanakavasi sect of Jainism and so they regularly visited Upashraya but after their contact with Juthabhai in Ahmedabad instead of attending the religious discourses, there they used to sit in a corner of the Upashraya and read and think over the contents of the letters of Shreemad which they had copied from the originals.

One day while they were reading the said letters of Shreemad, the principal preceptor of Sthanakavasi sect of Jains in Khambhat, named Harakhachandaji Maharaj was lecturing on the statements of `Bhagavati Sutra' on the first floor of the Upashraya. Shri Lalluji Maharaj, the humble and most significant disciple among all his disciple saints was on the ground floor, and receiving one by one the



pages of `Bhagawati Sutra' after being read on the first floor and was discussing their contents with Damodarbhai Patel. During this reading came a statement that according to Bhavasthiti i.e. destiny one attains liberation. Reading this Statement, a doubt occurred to Shri Lalluji Maharaj that where was the sense in being a non-attached monk and taking all the pains when there is no liberation until it is so destined i.e. Bhavashiti. While this discussion was going on, Shri Lalluji Maharaj caught sight of the group of Ambalal Lalchand and others in a corner and due to his spiritual affection he rebuked them for gossiping there and he advised them that they should either go to the first floor to hear the discourse or join him here. They therefore went to Shri Lalluji and sat beside him. The question of Bhavasthiti was being discussed there and no real clarification could be decided about it. Shri Ambalal therefore said to Shri Lalluji about Shreemad, known as an extraordinary genius knowing well the Jain religious scriptures. He added that Shreemad was about to visit Khambhat in few days. Hearing this, Shri Lalluji Maharaj asked Ambalal to arrange a meeting with him during his visit and Shri Ambalal agreed to it.

Shri Lalluji Maharaj had raised this question of Bhavashiti to his master Shri Harakhachandji Maharaj but he could not get a satisfactory reply to it from him and so Shri Lalluji Maharaj quite eagerly awaited Shreemad's arrival in Khambhat. Just during this period Shreemad came to Khambhat for first time in V.S. 1946 and he stayed with Shri Ambalal Lalchand. Shri Ambalal as promised to Shri Lalluji Maharaj, took Shreemad to the Upashraya along with his father Shri Lalchand, and there at the request of Shri Harakhchandji Maharaj and Shri Lalchandbhai he performed ashtavadhan, though he had left doing such performances long ago. All the monks and others who were present there expressed surprise and an appreciative wonder after seeing these performances of Shreemad.

Next day Shreemad came to Upashraya and asked Shri Harakhachandji Maharaj whether Kshayak Samkit was possible to attain in these days to which Maharaj replied that it was not possible. Then Shreemad asked again whether it had any reference in any religious scripture to which Maharaj replied, "Yes, such reference is there in Tenth Thanang." Shri Lalluji brought the book Tenth Thanang but none could find in it the said reference; then Shreemad read out the Tenth Thanang and explained its meaning and by that

all experienced peace hearing the same, and they praised Shreemad for his being so learned. Then Shri Lalluji requested Shreemad to accompany him to the first floor of the Upashraya and while going up stairs he asked Shri Harakhachandji Maharaj whether he can respectfully learn something from Shreemad ? On getting permission from Harakhachandji Maharaj he went upstairs and bowed down to Shreemad. Though Shreemad desisted Lalluji from bowing down to him still Shri Lalluji Maharaj thinking Shreemad as a person of spiritual excellence bowed down with great enthusiasm without any sort of reservation.

This incident might appear ordinary but in reality it was a wonderful revolutionary one which in future would bring changes in the lives of many, would bring them from false hood to the reality, would enable many to cross ups and downs of hills and hollows through spiritual aerial flight by celestial chariot of demigod.

Shri Lalluji who was senior to Shreemad in age by fourteen years, though being only son of his father of a very rich and wealthy family renounced everything, and along with three other members of his family got initiated as a Jain Monk. At that time only four monks were there in his group, but he inspired four others to be monks, by his upright and modest behaviour and veneration to the chief saint of the Upashrya he pleased him very much and became in a short period of five to six years the foremost disciple of the chief saint as the number of monks gradually increased to fourteen in a short time after Shri Lalluji's initiation as a monk there. Thus the incident of Shri Lalluji's entry as a monk was considered by all as very auspicious. Therefore the surprising and rare incident of Shri Lalluji's the foremost saint bowing down to Shreemad a householder who was only then known as a Jain learned poet of only twenty two years of age at that time occurred in loneliness with the grace of destiny. This incident of the very intimate meeting of the two great spiritual souls marked the beginning of Shri Lalluji's entrance to the right spiritual path and so his correct birth date of spiritual life. This incident can be compared with an excellent farmer's sowing cardamom seeds in a small lonely pot in a corner of his farm. The said Shri Lalluji later on became the well known founder of the great institution Shreemad Rajchandra Ashram at Agas which now has spread into a vast expanse inspiring many souls from the public to come to the spiritual watershed for their ultimate good.



Shreemad asked Shri Lalluji as to what he desired to achieve from him. To this Shri Lalluji with all modesty and humility replied, "I request you to grace me my acquaintance with my real self and complete fixity of my celibacy."

Shreemad kept mum for some moments and then said, "All right." Then Shreemad pulled the thumb of Shri Lalluji's right foot and examined it and they came down. While going to Shri Ambalal's house, he said to Shri Ambalal, "This monk (Shri Lalluji) is a highly spiritually cultured soul. The signs of lines on the body of Shri Lalluji clearly indicate that he would be well known as the best person in the world and he would know his right Self in his religious life of an excellent monk."

Next day Shri Lalluji Swami went to see Shreemad at the residence of Shri Ambalal where in a seclusion Shreemad asked Shri Lalluji, "What made you respect me ?"

Swamiji said, "Waves of joy arouse in me when I see you and I actually feel that you were my father in my pervious birth, and seeing you, all my fears vanish and my soul experiences total fearlessness."

Shreemad again asked. "How did you recognise me ?" Swamiji replied, "I could learn about you from what Shri Ambalal told me. We are wandering since beginningless time, please therefore take care of us."

Shreemad explained something from `Suyagadanga Sutra' and spoke on truthful speech. During seven days of Shreemad's stay in Khambhat Shri Lalluji regularly saw him at Shri Ambalal's residence and tried to hear more from him on religious matters.

One day Shri Harakhchandji Maharaj inquired from Shri Lalluji as to what was being discussed between him and Shreemad. Shri Lalluji in cryptic reply said that Shreemad advised him to pursue both knowledge and true religious rites. Shri Harakhachandji said, "In the beginning you were telling me all and now you do not tell me anything."

Shree Lalluji Swami told Shreemad that he had accepted initiation as a monk after leaving a well-to-do family, old mother, two wives, one son etc. Just to remove this sense of proudness from Shri Lalluji's mind Shreemad sharply retorted, "What have you left or abandoned ? In place of one home, how many homes of Shravakas you

have adopted ? After leaving two wives, how many other women your sight moves on ? After leaving your only one son, towards how many children you keep your affection ?"

Hearing this, Shri Lalluji felt much ashamed as he could clearly see his faults as pointed out by Shreemad. He felt like ending his life by entering earth's crevice if that could be done. He got so much humbled that acknowledging his mistakes, he admitted to Shreemad that he was not really a renounced person. Hearing these words Shreemad immediately said, "O Monk ! Now you are a really renounced person."

One day Shri Lalluji Swami said to Shreemad, "From last five years I have been observing strict fast every alternate day and I meditate and perform Kayotsarga. Yet till today, I find that my mind does not fully cooperate with this discipline."

Shreemad answered, "Do not do it keeping in view what the worldly people will say about the said observance. Penance is not to be practised to obtain world acclamation. But take food in such a way as would not encourage your taste and that too do not eat a stomachful i.e. eat less than your stomach would require and whenever you are offered any tasty food you give it to others."

Shri Lalluji Swami again asked, "I try to think myself that whatever I see is illusory and false."

Shreemad answered, "It is soul that exists. You see in this way."

Shri Ambalalbhal, Shri Tribhovanbhai and many others who came in close contact with Shreemad during his stay in Khambhat became more and more inquisitive of good religious life and so even after Shreemad left for Mumbai they used to nurture their religious quest by correspondence with him.





"Antarange Guna Gothadi Re, Janaranjano Re Laal ;

Nischaya Samkit Teha Re, Dukhabhanjano Re Laal ;
Virala Koika Janashe Re, Janaranjano Re Laal ;
Te To Aagam Achheha Re, Dukhabhanjano Re Laal."
- Shri Yashovijayaji
Meaning :
The mysterious internal union with spiritual virtues of Soul or union with true Self-Realised Saints is most pleasing to all and it is definitely Samkit or Right understanding which removes all miseries. Only rare fortunate souls will know the secrecy of Samkit and spread real joy to all desirous of liberation. That Samkit is very difficult to understand and achieve. That Samkit is capable of destroying miseries of the world.

The `Pioneer' Daily has given an outline of Shreemad's life wherein the following is stated :

`When he was twenty one, he took to business and in a very short time gained the credit of being a capable jeweller. The cares of flourishing business however, did not keep him from his favourite study of religion and philosophy. In the midst of his life, he was quietly extending his studies and was always found surrounded by books. Again for some months of the year he would leave Mumbai with instructions to the members of the firm not to correspond with him unless he wrote to them. He used to retire into the forests of Gujarat and there pass days and weeks in meditation and Yoga. He always tried to conceal his identity and whereabouts and in spite of that, he was often found out followed by a large number of people eager to listen to his preaching and advice.'

Even in the `Patanjala Yoga Darshan' `Atma Purana' etc., and other scriptures of Vedanta and Yoga Darshan the importance of the spiritual experiences of Self- realization is indicated by the well known words such as Samayakdarshan and Samyakdrashti free from any delusion or misunderstanding.

In Jain Philosophy the correct beginning itself of right religious activity is shown to start from Samyakdarshan-Religious life with correct understanding. Jain scriptures have clearly proclaimed

that the cyclic mending rotation of births and deaths can never be ended in the absence Samyakdarshan. And its extra ordinary importance is well indicated in Jain religious works such as `Samaya-Sara' and others. Shri Devachandraji Maharaj has sung about it as under:

"Samakit Navi Lahyu Re, E To Rulyo Chaturgati Mahe"

Meaning : `One not acquiring right religious perception or Samakit is lost in the rounds of four kinds of births'

Shri Yashovijayaji Upadhyaya also writes :

"Jahan Lage Aatama Dravyanu, Lakshan Navi Janyu;
Tihan Lage Gunthanu Bhalu, Kem Aave Tanyu-
Aatama Tattva Vichariye"
Meaning :
`So long one does not know the specific quality or characteristic of the Self one cannot draw in him the group of virtuous qualities of the Self. Therefore O Soul! Meditate or think deeply about the nature of the real Self :

The devotional poet Shri Narasinha Mehta also in his early morning songs says :

"Jyan Lagi Aatama Tattva Chinyo Nahi,

Tyan Lagi Saadhana Sarva Juthi."
Meaning :
`So long as you do not realise that the Self is the only reality, all efforts on your path of Self-realization will remain fruitless, or misguided.'

Only a few highly fortunate soul attain `Samyak Darshan' right perception of the nature of the Self ; and gain the state of self-knowledge. Therefore all philosophical works loudly proclaim that hellish life with `Samyak darshan' is preferable rather than fruitless heavenly life full of the best of enjoyments without this.

It is a proved principle that a person who has experienced right perception of the Self even for a moment will eventually achieve liberation. By manifestation of the right perception of one's Self, all attributed of the Self begin to manifest and shine in the person as excellent virtues and this means that the path of liberation for such a person as the unity of right perception, right knowledge and right conduct becomes clearly wide open. One without this right perception of the Self, inspite of having knowledge and self control to any extent misleads himself with wrong perception, wrong knowledge and



consequent wrong conduct, and for such a person there is no end of his worldly rotational life and death.

In `Aacharanga', a Jain scripture, it is said, "Jam Samanti Paasaha Tam Monanti Paasaha"- "Where there is Samkit or right knowledge of one's Self, there is Saint hood-know this for certain."

Shreemad in V.S. 1946 Posha month has written in his personal diary as under :

"Why did you contact me in this way ? Where were thou hidden all along for so long ? A sum total of parts of all virtues is right appreciation Samyaktva."

Similarly Shreemad writes in his letter dated fourteenth day of the bright half of the month of Kartika V.S. 1947 as under :

"It is beyond all doubt that I have obtained self-knowledge, it is also true for all time past, present and future that all my knots of worldly life are broken and all who have known their Selves completely have also admitted this fact of my experience of self-knowledge."

Besides in his hand written notes he writes :

"O ! My salutations with my extreme devotion to you Samyakdarshan-right self-perception which is the cause of the highest and the best happiness !"

"In this endless infinite worldly life, innumerable living beings experience endless miseries without your shelter."

"Only by top grace I began to love my real nature as true Self. I could firmly determine by your grace for realising the nature of the highest non-attached Self and so I followed the path of my real self-fulfillment."

In his auto-biograpical poem Shreemad writes,

"Dhanya Re Divasa Aa Aho, Jagi Re Shanti Apurva Re;
Dash Varshe Re Dhara Ulasi, Matyo Udayakarmano garva Re.
Dhanya Re ..........
Oganisase ne Sudatalise, Samakita Shuddha Prakashyu Re ;
Shruta Anubhava Vadhati Dasha, Nija Swarupa Avabhasyu Re.
Dhanya Re .........."

Meaning : Fortunate is this day when unprecedented peace has dawned me. At my age of ten years, my spiritual life blossomed and all pride of my existing Karmas vanished.

In V.S 1947, right perception and knowledge of my real self has fully shone in my being and all spiritual scriptures gradually unfold their truths to me and this is an even increasing condition and this way my true self has fully manifested its all virtuous nature in my being."

Shreemad clearly states the importance of Samyak Darshan in only one sentence as under :

"My salutations to that Samyak-Darshan an idol of all benevolence who transformed in a fraction of a moment that knowledge which caused me to many worldly births and deaths into a quite different kind of knowledge which brought me total liberation from all cyclic rotations of worldly life."

In the year V.S. 1947 Shreemad obtained a pure and clear self perception or an insight of his own Self. He mentions it in a couplet as under :

"Bina Nayana Pave Nahi, Bina Nayan Ki Bat;

Seve Sadguru Ke Charan So Pave Sakshat"
Meaning :
"One cannot probe the secret of reality without having an adequate eye for it; but only he sees reality who propitiates the feet of the right preceptor or saint."


"Yama Niyam Sanyam Aapa Kiyo,
Puni Tyaga Viraga Athaga Lahyo"
Meaning :
"Without the guidance of the right Guru or the preceptor who has successfully followed the road to liberation, one may observe sense-control, follow strict rules, discipline his behaviour only by his own whims; and may abandon many pleasures and try to live as a non-attached person to the far end but all this will not yield the desired result namely Self-liberation."

These two poems Shreemad has composed in Hindi language and they are so appealing to every spiritual aspirant that deserve proper understanding by all spiritual pilgrims cherishing a strong desire for self-realisation or liberation.



In the same strain Shreemad has composed three other poems in Gujarati language worthy of deep appreciation and understanding by all

"He ! Prabhu ! He ! Prabhu, Shun Kahu ? Dinanatha Dayaal,

"Hun To Dosha Anantanu, Bhajan Chhun Karunaal."
Meaning :
O Lord ! O Lord !, the great compassionate one, the protector or saviour of all that are humble and lovely, before you I humbly acknowledge that I am the receptacle of infinite vices and faults."

All these three couplets stated above are only parts of long poems which as whole poems should be committed to heart by every spiritual aspirant so that he can offer these prayers every day in the early morning and evening. These poems suggest the request of the disciple to his Guru to bestow on him the virtues he does not have but needs for his betterment and remove from him the vices he acknowledges he has but does not like their presence in his being. Thousands of devotees sing these poems as prayers as part of their daily practice. These poems unfold the secret of unqualifying devotion of a disciple to his Guru.

As gradually the purity of Samyak Darshan reaches higher level, so also grow the feelings of non-attachment and with all the affection, the recognition of all knowing saint takes place. Shreemad writes in the month of Maha of V.S. 1948 as under :

"The philosophical system in which the right arrangement of bondage and liberation is extremely made clear becomes the fit vehicle to follow for one's liberation and the most competent person for such description of arrangement of bondage and liberation is Tirthankar Divine.

And if in the present times there is any living person who knows the intention of Tirthankar then it is I and this I see very clearly and unmistakably, because the knowledge experienced by me has borne me the fruit of total non-attachment and whatever the totally non-attached and liberated Lord has stated has been codified in Jain scriptures and that also is instrumental for such results i.e., attachment. I am, therefore right and also the real follower of him.

"I know that the principal characteristic of right perception is the state of complete non-attachment and I have experienced it as such."

In a letter of same year i.e., V.S. 1948 Shreemad has stated two forms of Samyak-Darshan-right perception-as under :

"The substance which Tirthankar has described as Atma-the soul, and one who grows faith in that substance in its real form and with that feelings when such soul manifests in its true nature, then it is called Paramarth Samyaktva-i.e. right faith in the highest philosophical sense, and this is the view of Tirthankar. Whoever has realised this true nature, and one having strong faith in such person without any worldly aspiration, has Beej-Ruchi Samyaktva-i.e. right faith at seed sowing stage." In the same year showing the principal cause of this Samyak darshan-right faith Shreemad writes :

"The living being has known the objects keeping in view what the world thinks about them and not keeping in view what the all-knowing saints think about them. The living soul who has known the world as the all-knowing saints have known, it attains the right faith-samyak darshan."

"There is no harm if one takes a little more time to realise that which he inspite of his efforts has eluded him from infinite past; the only harm is that he may feel illusion or make a mistake in realising or knowing it. It the highest form of the all-knowing soul has once been clearly seen by a person, then it is a simple and easily understandable fact that he would surely enter the path leading to his Self-realisation in course of time."

Shreemad's praise and adoration with extreme humility and a sense of spiritual gratefulness :

"O ! Highly merciful God ! You in your extreme compassion gave me or showed to me the basic road of the renounced or non-attached saint, the road which is capable of destroying totally all miseries such as the cyclic rotation of my soul into birth, old age and death, and I am totally incapable of returning your extreme obligation, besides you are always free from expecting any such return for your extreme compassion and generosity; therefore I bow down to your lotus like feet with my concentration of mind, speech and body. May my earnest desire for my wholehearted and highest devotion to you and my sincere march on the basic path to liberation showed by you constantly remain alert and awakened in my heart till I breathe my last in this life. Om! Peace, peace."






Shri Lalluji Swami while on his religious tour from Khambhat went to Surat taking with him his pupil Shri Devakaranji who was an adept speaker and by his powerful discourse influenced his hearers to adopt a life of renunciation. Some merchants of Mumbai on their visit to Surat heard Shri Devakaranji's spiritual discourse and impressed by it requested him to visit Mumbai, and for this purpose keenly requested Shri Lalluji Swami to stay in Mumbai during the coming Chaturmas-monsoon season inspite of the strong desire of devotees of Surat to keep them in Surat during the whole of monsoon. Thereon after receiving permission from their religious head in Khambhat they decided to go to Mumbai for their stay in Mumbai during the monsoon season.

When Shri Lalluji reached Mumbai he went to Shreemad's place in Mumbai for paying his respects to him, Shreemad asked him, "What made you decide to pass monsoon in this Anaryan city of Mumbai ? A monk normally does not have permission to stay and move in the Anaryan area like this city."

Shri Lalluji Swami replied, "We had a strong desire to be in your spiritual contact here and so we planned to be here for passing the whole monsoon."

Shreemad inquired, "Does anybody come in your way when you come to meet me ?"

Swamiji said, "No; will you please spare one hour for contact daily if I come here."

Shreemad replied, "Yes."

From time to time, Shri Lalluji used to meet Shreemad in his jeweller's shop. No sooner Shreemad saw Shri Lalluji in the shop, he would get up from his Gadi and taking Shri Lalluji in a nearby room he would read some portions from `Suyagadanga Sutra' and such other scriptural works and would explain them to Shri Lalluji.

One day a young merchant named Sunderlal came from Khambat to Mumbai who knew Shreemad. Shri Devakaranji said to him, "I have not seen Shreemad and so I have a desire to know him as to what kind of a person he is, if at all he comes here."

Sunderlal said, "I will bring him here."

When Shreemad with Sunderlal went to the Upashraya of Chinchpokali, all four monks who were siting on a wooden cot, got up and sat down on ground. Pointing out some missing letters in a gum letterd handwritten copy of `Sutra Krutanga' and so finding difficulty in understanding the lines containing the missing letters Shri Devakaranji requested Shreemad if he could say out these letters and explain the meaning of these lines.

Shreemad said out the missing letters and clearly explained the meaning of the lines containing them.

Then Shri Devakaranji pointed out the following two couplets from `Sutrakrutanga' and said; "Where the word Safala is, there should be the word Afala and where the word Afala is there the word Safala should be instead and then only the whole meaning fits well, and so please tell me whether there is an error of writing in these couplets or that the lines are correct ?"

"Je Abuddha Mahabhaga, Vira Asammattadansino /

Ashuddam Tesim Parakkantam Safalam Hoi Savvaso //
Jeya Buddha Mahabhaga, Vira Sammattadansino /
Suddham Tesin Parakkantam Afalam Hoi Savvaso" //
(Suyagadanga Sutra, Viryadhyayan 22-23)

Reading these couplets Shreemad said : "There is no error in writing these couplets; they are quite correct. Their meaning is as under :

"The activity of Mithya Drashti is fruitful. It results with fruit of merit or demerit. While the activity of Samyak Drashti bears no fruit. It results in Nirjara of Karmas. The activity of the first is fruitful from view point of worldly outlook while activity of the other does not yield any worldly results therefore it is said as not fruitful. In such way the meaning of these two couplets should be understood."

All present there heard and appreciated this meaning of the these couplets and their long lingering doubts about the meaning of these couplets were set at rest by hearing this meaning explained by Shreemad. Shri Devakaranji monk realised by this that Shreemad was a highly spiritually enlightened person and admitted that what Shri Lalluji told about Shreemad was literally correct. Knowing that despising truthful vision of the unrenounced persons is also a great



Then Shreemad said, "O! Monk, I stay in this my worldly life as a self-separate from my living body as the dry coconut shell is felt separate from its cover. What is the form of Samyak Darshan in the path of non-attachment ? As the coconut pulp is quite separate from its cover so a Soul with Samyakdrashti would always live as a separate entity from everything surrounding him. This fact is not understood and this living one talks of the right vision and simply repeats this word from his sectarian understandings, do you think that as right and true ?"

Shri Devakaranji replied, "No, that cannot be called as right."

Shreemad said, "Then the form of Samkit must be something different, think over deeply about it."

One day Shri Lalluji alone went to Shreemad and talked to him about the matter of giving religious initiation for becoming a monk to one person. In this context Shreemad said, "You do not initiate anybody for becoming monk; if Shri Devakaranji wants to increase the herd of his disciples let him do that." Shri Devakaranji had given religious initiation to his pupil who after some time began to censure the great saints and became mad and left the religious fold for good.

Shri Lalluji pressed Shreemad to give him his photograph but Shreemad did not pay any attention to this demand and when he was repeatedly pressed then he wrote out the following couplet with his own hand and gave it to Shri Lalluji :

"Sambujjaha Jantavo Manusattam,

Datthubhayam Balisenam Alambho /
Eganta Dukkhe Jarieva Loe,
Sakammana Vipariyasuveyi //
(-Suyagadanga, Adhyayan Seventh)
Meaning :
"O ! Living beings ! Get enlightened, get enlightened, know for certain that a human birth is very difficult to obtain; it is next to impossible to obtain right discrimination with the means of ignorance; understand this point very clearly. Know well that this whole world is burning with total misery and all living beings in it, experience miseries of interminable births and deaths even though they do not desire them at all. Think of this fact deeply."

After some days Shreemad read out to Shri Lalluji seventeen

sin, he never indulged in any censure of Shreemad even at any time before he met him."

Shri Lalluji during spiritual discussion with Shreemad at his meetings at Shreemad's shop used to say him that if Shreemad permitted he would like to bring Shri Devakaranji with him to Shreemad so that by hearing Shreemad's clear understanding of Jain religious scriptures, Shri Devakaranji can powerfully explain them to his hearer devotees and thereby could benefit so many aspirants of liberation by resolving their doubts. To this Shreemad would say, "Leave that matter." But on repeated requests of Shri Lalluji, Shreemad agreed.

One day when Shri Lalluji and Shri Devakaranji came to Shreemad, he asked Shri Devakaranji, "Who gives discourses on religious works ? How many persons gather to attend them ?"

Shri Devakaranji replied, "About a thousand persons assemble together to hear the discourses."

Shreemad inquired, "Does your feelings of celibacy get vitiated on seeing the assembly of ladies ?"

Shri Devakaranji replied, "Not bodily, but mentally yes."

Shreemad said, "A monk should be very vigilant not to cherish any such feelings by their body, mind and speech together."

Shri Devakaranji retorted saying, "When you sit on your Gadi as a jewellery merchant, are your senses not attracted and moved at the sight of sparkling costly jewels and pearls; does your mind not feel any emotion towards them ?"

Shreemad replied, "Monk ! I see these pearls and jewels as an extremely deadly poison. Do you feel the same way ?"

Hearing these words Shri Devakaranji was shocked and stunned with astonishment.

Shreemad asked, "Who are you ?"

Shri Devkaranji replied, "So long an my mind remains steady, till that time I am a monk."

Shreemad then said, "In the same way can a worldly person also be called a monk ?"

Shri Devakaranji kept quiet.



couplets from `Samadhishatak' and he gave this book to him for deep study and reflection. While Shri Lalluji went with that book up to the stair case to go down, Shreemad called him back and he took the book `Samadhishatak' and wrote out on its first page the following unique line :

"Aatambhavana Bhavatan Jiva Lahe Keval Jnana Re."

Meaning : "The living soul will realise his true Self and know it full by meditating on it."

One day Shri Lalluji asked Shreemad : "I do not like all this, when would I constantly be steady in the experience of my Self ?"

Shreemad said, "You need proper teachings."

Shri Lalluji said, "Then please grace me with it ."
Shreemad observed silence.
Shreemad repeatedly taught about maintaining silence and he used to say that it is highly beneficial. Taking a hint from Shreemad's silence, Shri Lalluji after returning to Surat from his stay in Mumbai for the whole of monsoon season, took a vow to observe silence for three years with an exception to speak with his colleague monks when necessary and to converse with Shreemad on spiritual matters. In Surat he experienced enormous peace after commencing reading and reflecting the `Samadhishatak' which he postponed to read and reflect on, during the busy life of Mumbai.

Greatmen have experienced peace and so they show the means they employed to attain it. Therefore if they show the means to quell anger, one's anger would vanish, if they show the means to remove pride, pride would vanish, if they show means to attain peace, peace can be definitely mastered.

--- xxx ---



Shri Devakaranji had such strong pride for his knowledge of the Jain religious Scriptures that he often used to say to Shri Lalluji that what Shreemad can be saying any thing more than these scriptural aphorisms ? And all these scriptures I have read well and I know them. So to remove this pride of parrot like study of scriptures clouding Shri Devakaranji's spiritual progress, Shreemad advised him to read `Yoga Vasishta' and other important philosophical works of Vedanta which he gave to Shri Devkaranji. In the monsoon of V.S. 1950 Shri Devakaranji read these Vedanta philosophical works in Surat where there many scholars of Vedanta Philosophy by whose constant contact and by studying the Vedanta, works given by Shreemad, Shri Devakaranji began to feel that he was really the Supreme Self. Shri Lalluji disclosed this matter to Shreemad who hearing it advised Shri Devakaranji not to be led away by the one sided philosophy of Vedanta and to revise his study of `Uttaradhyayana Sutra' and other Jain Sutras. To bring Shri Devakaranji on the right path of Jain universal philosophy, the advice of Shreemad to him in a letter addressed to Shri Lalluji is worthy of serious consideration for all spiritual aspirants of liberation and so it is given below :

"Shree Jin Vitaraga has repeatedly advised the people to be free from the contacts of all materialistic feelings; and this contact is not to be relied upon even by the person who has attained the highest knowledge. To the Jin Veetaraga, who has shown such a path of unbroken continuity, I offer my salutations to his lotus-like feet."

"The living being has been passing through a series of mistake in his efforts to know definitely the nature of his real Self from times immemorial. Dwaadshaang the twelve parts of the aphoristic teachings which are the quintessence of Jain Philosophy, the first part is known as `Acharanga Sutra' and what Shree Jin has advised in the first sentence, the first para, the first topic and in the first chapter is the short essence of all revealed knowledge of all parts of the aphoristic teachings; it is the basic truth leading to liberation; it is the right vision and by fixing one's faith on that sentence the living being will have to come to the conclusion that he will not be on the real path of liberation till he does not propitiate the true preceptor



leaving aside his self-conceit."

"Every soul in its pure form is a Supreme Self and this is true beyond all doubt. So Shri Devakaranji is not telling any untruth when he believes that he is really the Supreme Self. But till that Supreme Self does not perfectly shine in him it is better for him to remain as an aspirant and inquisitive for that Supreme Self and it is in that way the Supreme Self will fully manifest. By acting otherwise one does not experience his real Self and on the other hand he secures for him the sin of disrespecting the invaluable advice of all-knowing Shree Jin Veetarag. There is no other difference of view than the one expressed here. Death is sure to come."

On such occasions one can save himself if he has his right preceptor to take his care. Otherwise one is not able to see his faulty deeds and he regards his faults as his virtues and hugs them to his heart.

Shri Devakaranji used to sit in meditation with Shri Lalluji, he used to chant turning the beads of the rosary and used to give religious discourses. On hearing religious discourse of Shree Devakaranji, people in audience used to come to Shree Lalluji to say as to what an excellent discourse Shree Devakaranji had given that day. But when Shri Devakaranji would come down to meet Shri Lalluji the latter would tell him that he had immersed in more pride on that day. After finishing his meditation Shri Lalluji used to say to Shri Devakaranji that he (Shri Devakaranji) was flying in waves of imagination. Shri Devakaranji would not reply to Shri Lalluji on this point but he had decided to clarify this matter with Shreemad who was about to visit Surat in the near future.

One day when Shreemad came to Surat and met the monks, Shri Devakaranji asked him, "When I meet Shri Lalluji Maharaj after giving a spiritual discourse, he says that I enjoyed much pride, when I meditate, he says that I only get steeped in wild waves of imagination, then please tell me whether Shri Vitaraga prabhu is so partial that he would approve all what Shri Lalluji does and disapprove all what I do ?"

Shreemad peacefully replied, "Whatever one does by his own whim all that is pride only, that is wrong path, but whatever he does as per the direction of his right preceptor, is the real path of his spiritual good."

After completing the monsoon stay in Surat, these monks moved to Kathor for some time where Shri Lalluji observed a fast of seventeen days in V.S. 1951.

Once Shreemad had been to Kathor and put up in the Upashraya there on its first floor. So before going up, Shri Lalluji said to Shri Devakaranji that should he desire to acquire Self-Knowledge, it is necessary to show humility and to bow down to Shreemad. Shri Devakaranji replied, "If only we two are there to meet Shreemad then I will surely bow down to him with all humility." So keeping Shri Chaturlalji Muni on the ground floor both of them went upstairs and both bowed down to Shreemad and sat near him. Shreemad gave them excellent spiritual advice to their full satisfaction. At this time Shri Chaurlalji Muni on the ground floor was curious to know what was transpiring between the two monks and Shreemad and so thinking this way he went up the stairs and peeped into the first floor room slowly and he saw that the two monks were bowing down to Shreemad. So he thought he should publicise this matter on their return to Khambhat and he climbed down the stairs and sat silently. After a little while, Shri Devakaranji went down. Then Shreemad said to Shri Lalluji, "Why did the other monk (Shri Chaturlalji) not accompany Shri Devakaranji to come here ?" Shri Lalluji said, "His understanding is slightly unfavorable and so we did not bring him with us here." Then Shreemad came down and sat near Shri Chaturlalji and peacefully said, "O monk, to me you and the other two monks are equal. I look upon all as equal. You also preserve carefully five Samitis and three Guptis, as they contain the essence of fourteen Purvas." Only by this much contact Shri Chaturlalji's opinion for Shreemad completely changed and his adverse feeling turned into complete faith.

Next day Shreemad went to Mumbai and after a few days as previously decided to spend monsoon time in Surat, these monks returned to Surat. "This time a jewellery merchant named Lallubhai was suffering from illness for the past ten or twelve months and so also was Shri Lalluji suffering from intermittent fever from past ten to twelve months and no medicine could effectively remove this fever and his sickness and weakness went on increasing. Merchant Lallubhai died and Shri Lalluji also became anxious about his life fearing he would die of the fever. Thinking thus he wrote a series of letters to Shreemad requesting him, "O ! Saviour, I feel it is impos



and went to stay in a small village named Hadamtala near Ranpur in Saurashtra. There too many spiritual aspirants form Vadodara, Botad, Sayala, Morbi and other places came to have spiritual contact with Shreemad, and so many fortunate persons and living beings were benefitted by Shreemad's company in Hadamtala.

--- xxx ---



For the first time Shreemad stayed for a week in V.S. 1946 in Khambhat. Then he moved to Ralaj village at a little distance from Khambhat in V.S 1947 where unknowingly he passed his time in loneliness. While going from Hadamtala (Hadmatia) he halted at Khambhat which was on his way to Mumbai in V.S. 1951. In the month of Aaso in V.S. 1942 taking leave of his business Shreemad came from Mumbai to charotar area and stayed in Kavitha village near Agas for about twelve days with Shri Ambalalbhai, Shri Saubhagyabhai and Shri Doongarashee Gosalia. Then he stayed in a Parsee bungalow for about eight to ten days in Ralaj village.

At that time Shri Lalluji and other monks were staying in Khambhat during the monsoon season. As a rule Jain monks are not permitted to leave their residential village during monsoon and go to any other place or village. Following this rule Shri Lalluji Swami used to go to the jungle or forest nearby but could not go to Ralaj to meet Shreemad. Many devotees of Khambhat could take advantage of Shreemad's contact at Ralaj but Shri Lalluji felt very much distressed by his feeling that though Shreemad was very near yet he could not have his darshan and hear his religious teaching.

One day feeling his irrepressible urge to meet Shreemad he went to the fields outside Ralaj and standing at some distance from the house where Shreemad was staying, passed a message with some person passing through these fields to Shri Ambalalbhai in Ralaj that a monk wanted Shri Ambalalbhai to see him in the field where he was waiting for him. Hearing this message Shri Ambalal came and saw Shri Lalluji Swami and surprisingly reproached him as to

sible for me to save this body and I may die without experiencing Samakit (true knowledge of the Self) and my human birth may pass away in vain. So I beseech you to grant me by your grace that I may attain right knowledge of my real Self" In reply to this urgent request, Shreemad gracefully sent him the well known letter `Chha Padano Patra' the "Six Fundamental Thoughts" and also he advised that it is not proper to have any fear of his death. When Shreemad came to Surat he gave detailed explanation of this letter of six Fundamental Truths to Shri Lalluji and he advised him to commit the whole letter in prose to heart and repeatedly remember and recite it and devote his time in deep meditative understanding of the said letter.

This letter of Six Fundamental Truths is written in aphoristic style deserving to be an excellent metaphysical digest. As a deep study of seven fundamental reals or nine substances may bring in the aspirant an awakening of all revealed knowledge and as many philosophical works such as `Tattvartha Sutra' and other great works are only written to explain in detail the significance of the seven fundamental reals,; this letter of six fundamental truths explains the first of the seven fundamental reals, namely `Self. In order to know well the first truth i.e., the Self, the letter states that the `Self exists', it is everlasting, it is doer of Karma i.e., deeds, it is sufferer of the fruits thereof, `salvation and there are ways to attain salvation.' By imbibing the spirit of these six tenets a living being can be given Self-Knowledge and Self-Realization. As an extension of these Six Tenets, Shreemad has composed in an extra ordinary manner a poetry by name-Atma Siddhi Shastra' in the form of a dialogue of the disciple with his master, about which we shall discuss later.

Shri Laghuraj Swami speaking on this letter of Six Fundamental Truths says, "This letter effectively removed many of my misunderstandings and wrong beliefs. If did not allow me to remain bound to the religious sect called Dhundhia, nor kept me in Tappa, nor did it allow me to enter Vedanta Philosophy, thus not allowing me to be lost in any of the narrow minded one sided religious and spiritual sectarianism. This letter kept me constantly fixed on my own real Self. Hence this letter is really miraculous. If one is well prepared, only this letter is sufficient to help him succeed in acquiring perfect equanimity and right understanding."

In this year Shreemad retired for some time from his business





-First Day-

Because of Shri Lalluji's contact with Shreemad, other five monks also developed respect and affection for Shreemad, so when informed of Shreemad's definite arrival in Vadva near Khambhat all seven monks went to receive him. Shreemad with Shri Saubhagyabhai seated in a chariot were coming to Vadva from Ralaj. When they saw these monks coming to welcome them in their arrival to Vadava, Shri Saubhagyabhai alighted from the chariot and accompanied the seven monks on foot to the house in Vadva where Shreemad with Shri Saubhagyabhai were to put up.

Then Shreemad called all six monks at a secluded or lonely place in Vadva where all these monks bowed down to Shreemad and sat near him. Shri Lalluji broke into tears and spoke : "O! My protector, keep me always near your lotus like feet. I do not want to keep this Muhpati." So saying he took Muhpati out and kept it in front of Shreemad and profusely crying and with a heavy heart said," I cannot bear any separation from your contact." Seeing this, Shreemad's kind heart also broke down with a trial of tears in his eyes which he could not control. At this, Shri Lalluji was taken aback with a feeling of repentance feeling he should not have acted the way he did; he said, `O Lord ! Affectionate to your devotees, I may have offended you; what can I do now ?' In this way he lost himself in repentance and helplessness. All others with surprise sat silently for nearly one hour in this sad condition then Shreemad said to Shri Devakaranji, "Give this Muhapati to Shri Lalluji and let him use it for some time."

This occasion of affectionate devotion may look improper to many persons, some may feel it sheer madness of love and some hard hearted habituated to find faults with any good behaviour like a crow, may consider it as all artificial. But this intense feeling of separation from God found in Gopangana the womenfolk for the cowherds in Vrindavan. In present times, only rare souls may experience the pangs of such affectionate devotion to their masters; they only know who have been pierced by such arrows of intense love and wholehearted singleminded devotion. Shreemad has referred to this loveborn condition in one of his letters as under :

"This soul has contacted in his past many times the living idol

why should he have come there to meet Shreemad without his previous permission. To this Shri Lalluji replied, "I am waiting here for seeking Shreemad's permission only, if you however feel that I am behaving against Shreemad's permission, I may return." Then Shri Ambalal replied, "No ! I would not allow you to go back and if I do so Shreemad may reproach me; therefore do as Shreemad says; I will go and ask for his permission," So saying Shri Ambalal returned to Shreemad and gave him the news of Shri Lalluji's desire to see him.

Hearing this, Shreemad said, "If the mind of Munishree remains disturbed. I will personally go to meet him, or otherwise if he could gain peace without my seeing him, then let him return." Shri Ambalal returned to Shri Lalluji in the field and conveyed to him the said message of Shreemad. Hearing this message, Shri Lalluji said, "I should follow what Shreemad has said and so I shall return to Khambhat."

With much pain and distress, finding fault with his misfortune, feeling anguish of separation from Shreemad, full of tears in his eyes, he walked his way back to Khambhat. With a great heaviness he passed that night. Very next day he heard that Shreemad had sent Shri Ambalalbhai, Shri Saubhagyabhai and Shri Doongarshee Gosalia to Khambhat from Ralaj village, Shri Saubhagyabhai came to meet Shri Lalluji in the Upashraya and consolingly, he said to Shri Lalluji, "The highly merciful Shreemad will arrange your meeting with him and whatever message he has given me for conveying it to you is to be said to you alone." So they both went to Shri Ambalalbhai's house and there Shri Saubhagyabhai gave the message of Shreemad to Shri Lalluji which was `Sahajatma Swarup Paramguru'- the Mantra to be chanted to turn five times in the garland beads daily.

Hearing this message Shri Lalluji was overwhelmingly pleased with spiritual joy; he experienced high relief just as a man would be happy when afflicted by extreme heat of summer gets a cool bath in monsoon rain and peace from cold winds. He was further satisfied to hear that Shreemad was planning to see him and talk to him giving him spiritual guidance.

After this, Shri Saubhagyabhai and Shri Ambalalbhai returned to Ralaj and Shri Doongarshee Gosalia went to Kathiawad.

--- xxx ---



of the Lord by whose strength of speech one gains the path of liberation; but he has not properly recognised him; when one's sight is faulty, it turns to outward objects of the Lord and fails to recognise him. But when he rightly recognises the Lord, he bursts out in an unprecedented affection to such an extent that he finds it difficult to live even for a moment in its absence. So he lives keeping his gaze on the Lord with sadness for his separation from him. To him presence of all other material things and death, both become equal. When a soul passes through this condition, know it for certain that he is very near to the path of his liberation. To arrive at such a condition the contacts with illusory objects of the world serve as obstacles; but one who has firm determination to attain such state, mostly succeeds in a short time."

Shri Lalluji Swami dictated about his contact with Shreemad as under :

-Second Day-

"Next day the great merciful Shreemad showered his unprecedented speech capable of quietening all anxieties and manifesting the advent of the atmosphere of total non-attachment. He sat manifesting total non-attachment and seated or poised wholely in his real Self and that whatever he will then say would directly come out from the depths of his real Self, that the said words touch the Self and all its expanse and then they are heard outside. All of us monks experienced extreme and extra-ordinary nearness to Shreemad while hearing his extra-ordinary speech. We all felt that none of us had ever in the past heard such revealed speech from any living being, such uniqueness we felt for Shreemad's speech. Shreemad said, "Anger, Pride, Delusion and Greed are our deadly enemies from times immemorial so when they manifest in us we should boldly and fearlessly tell them that they have left no stone unturned in harming us but now that we have known you well, we are destroying you." This way Shreemad showed us the excellent remedy to get totally freed from the above referred internal enemies of our being.

Hearing this unparalled speech, what joy and spiritual relief our hearts experienced at the time, we are not able to describe that in limited words because while hearing this speech of Shreemad's teachings we remained tongue-tied and steady like the idols of Jin Bhagawan. In other words the stability of Self-experience and the arousal of the effulgence of our real Self in us was indescribable.

How can I a lowly person write down even the shadow of that unprecedented speech ? Even one word of Shreemad's speech was sufficient to develop in its hearer a spirit or a wave of non-attachment. Such was his speech given to us with extreme compassion which was by eloquent silence helping us to fix our gaze on the infinitely powerful pure Self nature. Shree Devakaranji and the rest of the monks who heard this speech of Shreemad had similarly experienced extreme joy. On our way back Shri Devakaranji said, `How light we feel ? Much of our burden is gone for good.' He praised Shreemad's teaching among all of us and constantly thinking of our real Self with enhancement of effective aspirations from Shreemad's speech expressed joyful emotions.

This teaching of Shreemad on the second day of his stay in Vadva was like the rainy showers cooling the heated earth in the month of Ashadha at the advent of monsoon. This is the brief note of Shreemad's speech of the day.

-Third Day-

In the morning of the Third Day Monk Mohanalalji went to Vadva where he saw Shreemad in the pose of total indifference Param Udaseen Bhaav. He was replying to a letter from some spiritual aspirant. Still he i.e., Shreemad appeared in excellent form of his body, mind and speech. He did not even look at Shri Mohanalalji monk. He seemed to be engrossed in the experiences of utter non-attachment allowing his pen to write out undisturbed, his thoughts. Thus it could be clearly seen that his internal spiritual experiences went on inspite of his writing the letter. After completing his letter he looked at Shri Mohanlalji monk and began to ask him as to when did he take religious initiation as a monk, what was his native place or birth place etc. Then he further asked whether he was definitely sure that he i.e., Shreemad had obtained Self-knowledge.

Mohanlalji replied, "Yes, you are Self-knowing person, this is my faith."

Shreemad asked, "Can there be a Self-knowing person in a householder's order ?"

Mohanlalji replied, "Yes, at many places in Jain scriptures it is said that even a householder can perfectly attain Self-knowledge."

During this conversation Shreemad said that he did not miss



the contact with his real Self even for a moment. Mohanlalji wondered for many days as to how was it possible to keep in constant touch of one's real Self even while carrying out various activities like eating etc., Even though Mohanalalji fully believed what Shreemad said, but doubt persisted in his mind for long time.

Mohanlalji requested Shreemad to show him the way he can follow to act for his soul's benefit, what should he chant or recite regularly for this purpose ? To this Shreemad said, "You go to Shri Lalluji Maharaj who will show you the way you require. If you follow always what he says or asks you to do. You will surely be benefitted."

In the evening under a banyan tree good many people had assembled to hear Shreemad when all monks and other spiritual aspirants and the rest had come there from Khambhat. Shri Ambalalbhai had spread a bed sheet for Shreemad to sit on but Shreemad preferred to sit on the ground.

Some Dhundhia Shravaks from Khambhat had also come and one of them named Gatorbhai said to Shreemad that as per the religious scriptures, Muhpati was enjoined upon since a long time past (order of keeping piece of cloth in front of mouth). To this Shreemad keeping a piece of cloth in his hand said that the thread was not prescribed. (The tying of the cloth with thread is not advocated in the scriptures.) As many times Gatorbhai asked the same question, Shreemad repeated the same reply. Hearing this Gatorbhai got angry and was trembling. Shreemad drawing the attention of all hearers there said, `See this real picture of Anantanubandhi but do not think otherwise of him. He is sure to come to a right understanding. In the monsoon season of the same year, hearing from the lecture of Shri Devakaranji Monk what binding Karmas is by the disrespect of a Self-knowing person and how it leads to the further cyclic rotation of births and deaths, the same Gatorbhai in the presence of the whole assembly, admitted that he had insulted Shreemad and he repented for it and repeatedly begged for forgiveness.

Monk Chaturlalji after Shreemad's religious talk was over, requested him to show him the way for his spiritual good. In reply Shreemad advised him to (1) remember and recite the stanza "Mahadevyah Kukshiratnam", (2) to turn the beads of a garland five times chanting Navakaras-salutations to Arihantas, to Siddhas, to Acharyas to Upadhyayas and to Sadhus; and (3) to commit to memory

the chorus song composed by Shri Nrusinhacharya (of Baroda) namely `Jaya Jaya Shri Sadgurupad, Je Shiva Shaktyadic Gaiji-Kahu Chhun Sadhakane.' Meaning : `Say to every spiritual aspirant for liberation that he should repeatedly revere and respect with all humility the lotus feet of his right preceptor and pray for his victory.'

To me when alone, Shreemad said, `Oh! Monk, one should always work in such a way that his soul may attain a very high state of illumination and enlightenment. Shri Saubhagyabhai, has attained such a high spiritual stage and my stage is still higher and purer. Similarly he had told me about the spiritual stages of every monk who come in his contact. In the end he asked me to give a Mantra to all of them.

-Fourth Day-

On the fourth day, Shreemad with supreme compassion delivered sermons bravely like a lion in an extraordinary way to tear off from the root all blind whimsical beliefs that the path of salvation lies in the sect in which the monks had initiated renunciation, and at that time these sermons had made wonderful effect on our hearts but other monks like Mohanlalji did not appreciate such sermons because of long binding false dispositions, strong insistence for the practice followed in the particular sect, and thus how could that be corrected over night ? Shreemad said that even the virtues of right discriminative powers are not present in that religions sect. These sermons of Shreemad were delivered though in a very effective way but did not rightly appeal to many at that time but later on by passage of time they began to admit their error and began to appreciate it very much. Shreemad's words were gradually felt like spiritual nectar by many. Oh ! How wonderful is the unprecedented mercy of the right preceptor Shreemad !

After giving his spiritual address to us, he used to say, `The seed that I sow in you, will definitely sprout in course of time because it is a spiritually living seed capable enough of fertilization.' To explain this he used to give an example of cardamom seed which after being sown in the soil, takes a long time to develop or grow into a sprout and still more time to grow into a tree to give cardamom fruits. Similarly he said that his spiritual message once heard by an aspirant would grow in him early or late and bring him the fruit of liberation.



-Fifth Day-

On the fifth day Shreemad gave an excellent discourse for protection of celibacy. During this discourse Shreemad looking at Shri Devakaranji, asked whether the religious instruction that to sacrifice one's life but not to sacrifice celibacy-does not this appear suicidal ? None could give reply to this question. Then the all merciful Shreemad explained that celibacy means the true Self and so it is said that loss of celibacy is same as loss of the Self. Therefore Bhagawan advises every one to save the Soul by saving his celibacy. To lose one's life for saving his celibacy is not a suicide at all, on the contrary, it is self protection. Giving this explanation he said that from the five great vows the fourth vow is to be observed without any exception. Because breaking celibacy is not possible without attachment and exceptions in other vows which can be followed without attachment are allowed by Bhagawan in case of necessity. Therefore in great vows like Pranatipat Viraman etc. exceptions are advocated as a matter of necessity.

-Sixth Day-

On the sixth day Shreemad said to the monks, "You have come out of your home leaving your family and wife etc., at the witness of five persons i.e. Panch, freeing yourselves from all infatuation of worldly considerations. So it is your duty to become true Saints; prove your truthfulness by experiencing truths in your Self, know for certain the six fundamental truths :

1. The soul always is and exists.

2. The soul is eternal.

3. The Soul is performer of the Karmas.

4. The Soul is the sufferer of its Karmas.

5. There is liberation for this Soul and

6. There is way for attaining liberation (Moksha).

O you monks ! You repeatedly think about these six fundamental truths. My stay in Vadva for this period was arranged only for giving you this message for your benefit. Your faith in me in this form will really prove true because you have adopted the uniform of a renounced person while I do not have any thing of that kind but if you look at the lustre of my soul illumining in me, you will definitely

grow faith.

In Kavitha Village Shreemad used to move alone in the nearby fields. Sometimes occasionally people used to collect near him and than he used to address them and advise them for their spiritual good. In Ralaj similar occasions of spiritual discourse took place, and in Vadava because of its nearness to Khambhat many acquainted spiritual aspirants used to come to Vadva to hear Shreemad every day. Shri Ambalalbhai in his powerful memory kept in tact all these teachings of Shreemad at Anand, Kavitha, Ralaj and Vadva in his own words which he had penned down and they are printed and published under the title of Upadesh Chhaya in the book `Shreemad Rajchandra' published by Shreemad Rajchandra Ashram, Agas.




Shreemad went from Anand to Nadiad. Shri Ambalalbhai was devotionally in Shreemad's service in all the villages he moved in Charotar. One day on his return to the bungalow from walk it was late in the evening and it grew dark; he called for a lantern and started writing when Shri Ambalalbhai held a lighted Lantern in his hand, Standing near him till Shreemad composed one hundred and forty two couplets at a stretch.

Shri Ambalalbhai, the best devotee, watching with great reverence to this composition of `Atma Siddhi Shastra' which was to serve many human beings to enlighten their Soul from ignorance, looked like the great Sage Bhagirath who in epic history practised penance to bring the sacred river the Ganges down from heaven to earth, to liberate his ancestors.

The Ganges came down from the lotus feet of Lord Vishnu and these couplets on Self-realization flew from the spiritual mastermind of Shreemad, and as the moonlight would dispel the darkness of a dark night giving joy to the people, the spiritual moonlight in the form of this beautiful poem would dispel the ignorance of many troubled souls giving them enormous happiness and relief by illu



mining their Self-realisation.

Shreemad gave this poem to Shri Ambalalbhai instructing him to make out its four copies and send the same to the great fortunate deserving aspirants. One copy to Shri Saubhagyabhai, one copy to be kept with Shri Ambalalbhai, one copy to Shri Lalluji and one copy to Zaveri Maneklal Ghelabhai.

The letter of six fundamental truths was also sent to Shri Saubhagyabhai in V. S. 1951, and he was advised to commit it to heart and deeply think and meditate on its details but due to the weakness in his old age he found it difficult to commit this whole letter in prose to heart and so he suggested to Shreemad that if possible, the same matter aspiring spiritual illumination was put in a poetic form it would help many souls to commit it to memory.

It is said that a drop of water falling in a shell on the Sharad Purnima day turns out to be a pearl, so request of Shri Saubhagyabhai came to Shreemad at such an opportune time that it took the form of the poem `Atma Siddhi' in Shreemad's mind. This `Atma Siddhi Shastra' in a poetic composition became an invaluable pearl in all compositions of Shreemad Rajchandra, and it was composed on the next day to Sharad Purnima or fifteenth day of the bright half of Aso month of the year V. S. 1952, by Shreemad as a pilgrim of the path of self-liberation. The poem gives a vivid penpicture of the Self as he actually experienced it, and that too in so simple and rhythmic style that all young and old can easily read and follow it.

The `Atma Siddhi' has become an ideal guide to those who want to write out the important and deep spiritual scriptures useful to the people of our present age in easily understandable poetry.

Thinking that the `Atma Siddhi' may not appeal to a person who has not understood the value of a great man or to one who has not developed faith in truthfulness of his sayings or to a person in whom the strong desire for knowing the real Self has not yet taken any root i.e., to say who has not yet become a spiritual aspirant for liberation or to a person who has yet not been free from the love of worldly fame and desire to be honoured by others, or to a person who wasting his time in giving pleasure and merriment to the lay public had not yet awakened to the need for self-knowledge or to a person who has fallen prey to high infatuation, Shreemad at the time got only four copies of his `Atma Siddhi Shastra' to be given to only the

four fit persons.

Shreemad sent a letter along with the copy of `Atma Siddhi' to Shri Lalluji, clearly stating that five or six monks staying with him (i.e., with Shri Lalluji) were not yet fit for study of `Atma Siddhi' and also adding that though Shri Devakaranji was very learned but he was not yet fit for `Atma Siddhi', he instructed him the way he should deal with them in case they press him to get a copy of Atma Siddhi. This letter is worthy of serious consideration by all persons and so some excerpts from it are given below :

With this letter, `Atma Siddhi Shastra' is sent to you for your deep reflection on it in a lonely place of when you are alone to yourself for the present. Knowing that it would be more beneficial to Shri Devakaranji if he reads it at some future time, only one copy is sent for Shri Lalluji only. However if Shri Devakaranji is more anxious about reading it, then make sure that he reads it only after he determines in his mind that none else than a right preceptor has really obliged him spiritually and that he should feel that if he in future wavers from such a determination and disrespects his preceptor he would consider that he had left the path of self-realization and that he should constantly keep in mind that his real good lay in constant obedience to his real preceptor without any thought of any other person as his benefactor, and in this way he can read it only with Shri Lalluji monk without any reservation. In this way reading `Atma Siddhi' would dissolve many doubts and solve many problems and difficulties.

"One who has fixed determination to behave in obedience to the advice of his preceptor and practises as per that determination, he only becomes right minded by the use of the knowledge obtained from `Atma Siddhi' or any similar religious work and he become equanimous in his thought, word and deed. This should be constantly kept in mind by every aspirant for liberation. Whatever I have written here is declared as absolutely true by all all-knowing realized saints. In their presence as witness I have written these lines."

"Our soul has served from times immemorial this evanescent living body and for infinity of time; but a real aspirant for liberation should reverse this process and start spending or using the body for the good of one's Self or the Soul and in so doing he will develop in him he thinking of the nature of his soul or the real Self is eternal,



elaborately described for easy identification. And further the seeker of truth is advised to impartially scan and carefully understand the scriptures approved by such right preceptor. It is also said that the study of scriptures without the right preceptor is a must in the spiritual development of an aspirant for liberation. Only when a seeker's guide is not at hand or when he has not been able to find a right preceptor then he is advised to keep company of the scriptural texts. By contacting a right guide or a preceptor the pupil's development proceeds on right lines and that too speedily as the right guide will help the pupil to obtain solutions to his practical problems and to remove obstacles that come his way. Only this way the pupil succeeds in his mission of Self-realization. The right guide develops in his pupil the right vision of reality, by which the pupil develops humility and an attitude of veneration to his guide and so all his mental enemies starting from pride, anger etc., are completely vanquished. Modesty or humility is the root cause of religion according to vitaraga Bhagawan Mahavir. So a right religious person is advised to devote himself wholeheartedly to his right guide or preceptor. At the same time a guide or a preceptor who has not attained as yet virtues fit for a true preceptor should be careful not to take disadvantage of this modesty from his pupils otherwise he will be binded by heavy karmas and wander in worldly ocean. An imposter guide is himself in darkness and drags his pupils to the same. He increases his family of ignorant and unthinking followers. Similarly the characteristics of a Matarthi or a prejudicial pupil are also clearly listed so that one can easily find out as to who is suffering from deep prejudices and who is real scientific researcher. To find out a straight forward and frank open minded student in search of truth or the Self, his characteristics are also clearly given. In this way a pupil who avoids the characteristics of a bigot and adopts those of a right researcher of the path of liberation, finds out a right teacher, follows his advice scrupulously, obtains right knowledge and vision of his Self and in the end necessarily enjoys eternal happiness of the all-enlightened Self; in other words he experiences liberation. So briefly mentioning the names of the six stages of knowledge leading to liberation in only one couplet, Shreemad systematically elaborates the understanding of these six stages which is the essence of the six fundamental philosophical systems, propounded by the all knowing great seers.

Only those who have obtained self-knowledge are the real or right saintly preceptors or tutors. Keeping this fact in mind, a right

leaving all thoughts about his body and its development, and this should be his firm determination."

In another letter Shreemad writes :

"If you want to think deeply on the book `Atma Siddhi', you may do it but I feel that you should reflect on some other sayings and scriptural works before so that your study of Atmasiddhi may bring you more powerful spiritual effects."

Just as Mokshmala has been written with the aim of arousing in its reader a strong desire for religion, `Atma Siddhi Shastra' is written with the highest purpose to help its reader to decide the nature of his soul or Self and to enkindle in him the knowledge of real Self. In `Atma Siddhi' there is no variety of subjects nor does it contain illustrative narrations or elaborate descriptions. Its subject namely the grasp of six fundamental truths is purely philosophical namely the nature of the Self in every living being and the way to know and realize it and this is developed in the form of question and answer between a pupil and his preceptor helping the reader to determine the truth and follow it without any let up or hindrance and yet the form of presentation of the subject is quite simple and easy to follow unlike abstruse philosophical compositions. By reading `Atma Siddhi' one would not be lost in minute discussions or hard logical arguments, nor would he be bored or get tired, on the contrary he would be inspired to give deep thinking to the subject and would easily discover the truth of the Self; and all this has been wonderfully accomplished with a span of only one hundred and forty two poetical couplets. With a view to give some idea about the contents of `Atma Siddhi Shastra' its short summary is given below :

In the first forty-four couplets an introductory discussion is given by saying that the miseries of worldly life cannot be got rid off in the absence of Self-Knowledge and so it points out the malady of the one sided extreme views of two types of misguided bigots-one engaged in external ceremonial religious performances and the other engaged in pedantic knowledge.

The characteristics of each of the two philosophical positions are clearly described for easy identification. It is said that one can get away from both these faulty views by propitiating the lotus like feet of a true or right preceptor who not only knows the Self but also the path to reach it. So the characteristics of such a right preceptor are



pupil feels that he can be benefitted only by such a preceptor and none else, so he decides to follow wholeheartedly a right preceptor when in his search for one such he succeeds to get him. Therefore he abandons all other desires excepting the strong desire for liberation, he tries to soften down the strength of the mental enemies such as anger, pride etc., he increasingly begins to feel much tired of his cyclic rotation of worldly life and constantly keeps in his view his search for a right preceptor and when he gets him, he humbly puts to him his problems regarding the above mentioned six stages or steps leading to liberation and his right preceptor gives quite satisfactory solutions of the same to him, and in this way with all his doubts satisfactorily dissolved, he becomes certain of his goal and the path leading him to it.

1. The pupil puts to his preceptor the agnostic doubts worrying his mind about the existence of the Self :

Pupil : The soul is not seen by the senses so its nature cannot be grasped and in no other way I feel it; therefore I understand that there is nothing such as Self or Soul or I feel that what is known as Self or soul is only the body I see and feel.

Preceptor : Only because you are much attached to your body, the Self appears to you only in the form of your body which you see and feel easily, but the all knowing seers or philosophers have undoubtedly declared the soul as quite distinctly different from the body in which it can be clearly recognised by its different from the body in which it can be clearly recognised by its different specific characteristics. You will readily admit them to be different when you know their differing qualities as clear as the differing qualities of the sword and its sheath. Only then will you realise that your soul though residing in your body has characteristics quite different from the sensible qualities of your body.

Pupil : The living soul appears to me as either the body or bodily senses or bodily breath. If the soul is not either of these then let me know what else is it ?

Preceptor : All objects are seen through the sight and one who sees that sight and the nature of the objects, is the soul whose nature remains always steady, unaffected by the stoppage or destruction of all sense activities and this is the Self or embodied soul.

Pupil : If the soul exists, then why is it not seen or felt like a

pot or a piece of cloth ? So it seems the soul does not exist at all and so people who show the path to realise the soul are only imagining it to exist. This is a difficult knot of my heart which I request you to show me the way to untie or remove.

Preceptor : When the human body is dead it is unable to see itself other such as the pot or cloth, the senses and breath are purely material and as such they are unable to see or know them or any other material objects. The senses only can perceive their specific objects, each one is capable of perceiving a particular kind of object or thing, e.g., an eye cannot hear and the ear cannot see. But the soul knows all objects that are grasped or sensed by various senses. Body and the senses etc., are functioning only by power of the soul within the body and still it remains quite distinct from the material body it governs and guides. The soul is always the knower of the body, sense etc., and similar other objects remaining itself unknown by any of the bodily movement. Such a soul can easily be identified by its sentience or self-consciousness. Is it not strange that you doubt your own soul's existence by whose prowess all other things such as your own body and that of other living beings are known to you ? Think for a moment whether without the soul is it possible for any living being to function ? You will easily understand that no soul means no life. There can be a soul independent of a living being but the reverse is not possible.

Philosophically thinking, the soul is sentient and the body is nonsentient; the soul manifests itself and all other objects in which it abides. In the absence of the soul, you cannot even know the material objects such as the pot, cloth etc. Thus the sentient soul and nonsentient objects are totally different in nature and no exchange of qualities in them is ever possible, and they sustain their essential natures through all stages of time. Inspite of this indubitable fact you doubt the existence of your soul residing in your living body, then I ask you to ask yourself as to who originates this doubt ? It is wonderfully surprising that one who doubts its own existence is none other than the Self or the soul itself.

2. Convinced of the existence of the soul or Self, the pupil guided by the beliefs of many differing religions prevailing in many parts of the earth, raises his next doubt about the eternality of the soul or Self.



Pupil : O ! My right preceptor, I, on reflective thinking about the powerful arguments for the soul's existence, have come to accept that there must necessarily be a soul without whom nothing can be known but I feel this entity called the soul must be originating with the living body and be passing away with the dying body. Please let me know whether it is correct or not.

Preceptor : The contact of the soul with the body is not such that when one exists, the other must necessarily exist. The dead body exists without the soul, and the soul can and does exist without the body. Hence the present contact of the soul with its living body is only for a definite period of time after which they may depart and not meet at all in future. Besides the body is material and has a form, having no capacity of knowing or seeing by itself; it is only a visible object capable of being seen and known by the soul or the Self. In such circumstances who can verify whether the sentient soul existed or got destroyed after existing for some time ? Therefore no experience of either the birth or death of a sentient soul is ever possible. One who knows the birth of a sentient soul must be different from it. Similarly one who knows the destruction of sentient soul must be different from what is destroyed. But there in nothing but unconscious or material objects other than the sentient souls and they are already shown to be incapable of any sentience or knowledge. Hence those who talk of the beginning and end of sentient souls, carry no meaning or convincing experience as the basis of their talk.

Pupil : Looking at all visible or perceptible objects, we experience them as temporary and short-lived, practically changing momentarily. From this experience the soul does not seem to be eternal or ever lasting.

Preceptor : You see the objects originated by contact of something with some other thing or things and also you see their destruction. The universal truth is that whatever comes into existence in any way gets destroyed or out of existence at some time or other. Contact is always followed by separation of that contact. That which comes near for contact gets away too. But one who is experiencing this entity and who is the seer of all contact is the soul or Self not at all originated by any contact because it has never happened that consciousness or sentience which is the soul's essential nature did any time originate by any contact of non-sentient material objects.

Thus the soul is totally a sentient, everlasting and eternal entity; free from any contact, it does not merge in any other object. Hence it is eternal. This is easily understandable.

Besides think a little about the living beings like serpents which are born with angry nature; serpent and peacock are from their birth destructive of each other. Similarly the cat and rat are always enmitic of each other. Such characteristics in animals are seen hereditary or brought from their previous births as animosity in them is inborn and not a result of any subsequent training.

From such observations of animal nature it is clear that the soul does not die with its dying body and it retains its nature as a sentient knower in whatever bodily forms it adopts for its own purpose. Thus the only entity in any living being which is totally unchanging throughout its changing modes is the soul and so it is permanent and eternal for all time. It is uncreated and it is indestructible. It is never born and it will never die; it remains the same having no past, no present and no future. It is not at all limited by time and space. Self in the living body is called the soul; the changes in the living body are sometimes taken as the changes of the living soul but the Self is beyond life and death. The soul feels ups and downs, progress and regress, happy or moody but when it retires to its own permanent nature it is pure sentience and that is liberation.

Similarly the knower of the self of all stages of a living being does not change with the changing stages of life, it only sees them as an impartial spectator of all that happens to the living body. Childhood, old age and death are therefore the stages through which the Self endures without identifying itself with any of these stages. If everything is momentary then one who knows it to be momentary must outlive this momentariness or else the word momentary would lose its meaning. If the soul which is said to be outliving the body is also liable to nonexistence then who will be there to call objects momentary ? Thus momentariness has meaning only in relation to something not subject to any moment of time. Therefore who proclaim everything to be momentary are not logically correct as in their very statement there is a clear implication that they are not momentary. No object in this world is destroyed; it only changes its form and gets a new name. If consciousness or sentience changes then let us know its changed form. A material object changes into another material object. Matter can never manifest consciousness and con



sciousness can never change into unconscious or material object. If you say that a sentient soul is subject to change like all material things, please find out what would be the changed form of the soul. Thinking this way it will be easy for you to realise that an entity not related to any contact will always remain the same though it may appear to be changing because of its manifestation in a changing living body. Therefore you can thus prove logically the eternity of the soul or Self.

3. The soul or self referred to as above is argued by the pupil, as though it be admitted to exist and to be eternal but it appears not doing anything.

Pupil : O ! My right preceptor, I have accepted that the soul is eternal, but it appears to me that such an eternal soul does not do anything and whatever actions we find in this world are only performed by or actuated by previous action. Thus an act can be the cause of another act and in no case can the soul cause any action.

Preceptor : All actions are material and matter has no casual power. So no act can result without the inspiration of a sentient soul. Here one should distinguish between motion and action. An intelligent living being acts while a material body moves impelled by another material body. Sentient movement can be called an action and all nonsentient movement can be called motion. Therefore a living with a soul in it should be accepted as the inspirer of its actions.

Pupil : Then can we say that the natural tendency of a living being is to act ?

Preceptor : No. Though the soul of a living being inspires actions but it is not necessary for it to always act. It has a power to act as well not to act. The soul when it inspires actions, it becomes their author and has a responsibility to suffer their results; but if it chooses not to act or stop acting, it may cease inspiring actions any more and it has no responsibility for what it does not inspire. If performance of actions is the natural quality of a soul, then it can never stop inspiring new actions, it is clear that for the soul, performance of actions is a matter of its choice. A thing can never be kept away from its natural quality.

Pupil : The soul always remains inactive. What acts is only the prakriti or the bodily constitution. Therefore please tell me

whether it is correct to believe that the soul is never bound by any action.

Preceptor : If what you say is correct, then the soul should clearly appear to you to be non-attached but since it appears as bound by its actions, at least at present you have to admit it is bound. Besides from the absolute point of view the soul is always unbound or totally free but this you can experience as such only by following right religious discipline.

Pupil : Or, can we hold that God inspires the soul to act one way or other and so the non-attached nature of the soul can be definitely accepted ?

Preceptor : One who creates the world or one who binds the soul with its actions can never be God, but the pure Self free from all actions is God; if such pure Self as God be regarded as inspirer of soul's actions then such God will be considered as faulty or as associated with adjuncts and considering the worldly soul and God as both bound by their actions, the real nature of God will not be clear to us.

Pupil : Either we cannot ascribe the authorship of actions to the ever non-attached Self or soul or if we believe the soul's nature to perform actions then we have to admit that the soul will never be free from actions; in any of these ways we have to conclude that it is not proper for us to do anything for obtaining soul's liberation. In such a difficult situation, please let me know how to recognise the soul or Self as either performer of its actions or as one who does not perform any activity ?

Preceptor : When the soul obtains self-knowledge then it is to be understood as the author of its pure nature namely pure knowledge, pure perception etc. In the state of pure knowledge, it does not perform any worldly actions as only when the soul is ignorant, it performs worldly actions, and such it becomes the enjoyer of its bodily activities.

4. The pupil now understands well how the soul becomes the owner of its actions and so he further asks as to why should it be regarded as the enjoyer or sufferer of the bodily activities performed under the influence of ignorance of its real nature ?

Pupil : One may accept the soul as performing its actions but



one cannot at the same time accept that the said soul which performs actions should also be regarded as the enjoyer or sufferer of the fruits of the performed actions, because all actions are bodily and so material and therefore, they are not intelligent enough to know that they should take good to the performer of meritorious action and evil to the performer of vicious action.

Preceptor : There are eight forms of Dravya Karma or material actions such as knowledge-covering etc., but the emotional actions such as attachment, aversion etc., of the soul are only imagination caused and so such actions are conscious and not at all unconscious or material,. The soul guided by the feelings of attachment and aversion, love and hate, or inspired by its jiva virya-or life power accepts the finer material atoms and there are eight material actions such as knowledge-covering etc. Besides poison and nectar though quite material, bring to their eater death or immortal life respectively having no idea of either their nature or of the nature of one who takes or eats them. Similarly the soul enjoys or suffers the fruit of its action praise -worthy or blame-worthy. Only in this way, we can explain the wonderous phenomena in this world such as one person is a king and the other is a pauper. The law of the world that as you sow, so you reap, becomes quite understandable if we admit the soul as the enjoyer or sufferer of its deeds good or bad.

Pupil : The enjoyability of the soul for its good or bad deeds can be understood easily if we accept God as the giver of the fruits of actions performed by the soul, but be bound by what they do. Then who else can be believed to exist in order to give to the souls the fruits of their actions ?

Preceptor : As poison and nectar by their own nature bring fruit to their eater either death or immortality, so good or bad actions bring automatically their results to the author of these actions and so no God as the giver of these fruits is at all necessary.

Pupil : Suppose we do not believe in God as the giver of results of the actions performed by living beings in the world, then let me know who brings a soul to heaven for its good deeds performed in its life before death ? Or who arranges the existence of hell for their bad deeds in their worldly life, after they die ? And if there is no such arrangement of heaven and hell for enjoying or suffering the fruits of good or bad deeds performed by the worldly souls, then how to explain for the moral law by which people are advised to act in the

worldly life ?

Preceptor : In this world there is a definite arrangement established from indefinite or beginingless time-the arrangement of matter, position and nature which are automatically apportioned to souls for their enjoyment or suffering for their good or bad deeds in their past so that according to the strength of their feelings derived from their actions, it is clearly fixed that a particular soul takes a birth in a particular bodily form, will act in a particular way, will feel in a particular way and will live up to a particular period of time and will die at a particular moment of time etc. All these deep matters have been briefly stated here. If a soul develops its fitness, it can clearly know all these details already determined for it.

5. The pupil having been convinced of the authorship and enjoyership of the fruits of the actions performed by every living soul, further asks the question about the possibility of liberation for the soul in the rounds of interminable births and deaths and rebirths etc.

Pupil : The living being acts and suffers or enjoys the fruits of its actions. Admitting this, is it possible for it to be free from all actions ?

Preceptor : As the living being can act and suffer the fruits thereof, it can stop actions and can be free from suffering the fruits of actions. To act or not to act, solely depends on the sweet will of the living being or the embodied soul. As by acting, the soul gets bound; so by not acting the soul gets freed from all binding actions. Their result of stopping all activity is freedom or liberation, and this is clearly evident to a thinking soul.

Pupil : Infinite time has elapsed since the soul went on performing acts and suffering the fruits of these acts and yet till today such a soul has not experienced liberation, by good acts it gained divine status and by bad acts it suffered hellish torture and miseries and even today the said soul appears faulty; then how to believe that it would ever obtain liberation ?

Preceptor : The soul could not enjoy freedom till now; you are quite right, but that is because it never got the guidance of a right preceptor to adopt total non-attachment and complete stoppage of performing any action good or bad. By living as a non-attached soul, it can destroy all shackles of good and bad acts performed by it in its



endless past and can eventually gain liberation beyond all doubts because the soul's essential nature is complete freedom, everlasting bliss and infinite knowledge of all things sentient as well as non-sentient.

Pupil : I cannot imagine that a soul can ever remain totally inactive. Please let me know whether there is any place wherein the soul is not at all attached to any action ?

Preceptor : Yes, the soul can experience total separation from any embodied state and it experiences such a state in liberation when it becomes a Siddha or a fully self controlled soul, a state from which there is no return to worldly cycle of repetitive births and deaths. In the Siddha state, the soul experiences the unending happiness or bliss of the Self. Thus the perfection of the soul or self-realization or liberation or complete freedom of the soul or Self is proved.

6. In such a way of thinking about the five stages of the soul, all of them have been conclusively proved and so the pupil's desire for liberation grew acute and therefore he further asks whether there is any definite way of quick achievement of the goal of liberation; for in case there is no method of gaining self-realization or liberation, all the previous efforts of knowing the first five stages would be futile.

Pupil : How will the binding actions performed by the soul during the long past of infinite time, be totally destroyed ? I do not see any indubitable remedy or the path of liberation. There are many philosophies showing different methods of gaining liberation and it is not easy for any aspirant to find out the correct path from them. Whom to believe and whom to reject becomes a very difficult problem.

Preceptor : (Consoles the pupil to keep patience and assured him that soon he will be able decide the correct path of liberation). Since you have followed the method of convincing you of the first five stages of knowledge the same way you shall conclusively realise the sixth stage namely the method of liberation. As you are now convinced to accept the soul as it really is, you will in a shortwhile be easily convinced of the right way to realise the soul's true nature namely liberation. As a dream of a very long past vanishes in no time when the dreamer wakes up, so gaining knowledge of one's own soul or self, the effects of the wrong path followed by the soul quickly

vanish. What is called ignorance of the soul is only the wrong path followed by it due to its binding actions of a long past. Such ignorance is the cause of series of erroneous beliefs leading to binding actions. The soul in the absence of the true nature of its own, feels attached to what it sees through its embodied state and gets led away by its external moorings and desires. As there are binding feelings and aspirations for a living being, there also are liberating feelings and aspirations; by the first, the soul gets entangled into endless miseries and cyclic rotational lives of births and deaths; by the second the soul retraces all its energies to its own real nature and getting totally unattached to all externals under the guidance of a right preceptor, realises its essential ever abiding nature of pure sentience or consciousness, existence and eternal bliss. Destroying all causes of bondage is at the same time bringing liberation to the aspirant of spiritual life. As presence of light and vanishing of darkness are simultaneous, so are destruction of binding actions, thoughts and desires and liberation or Self-realization. Attachment, aversion and ignorance form the main knot of binding actions and the remedy to destroy it, is the path of liberation. All infinite kinds of binding actions are summed up into main eight kinds and the principal among these eight kinds is the infatuating action and now I tell you the method of destroying it.

Infatuating actions are of two kinds : (1) Perception infatuating actions are of and (2) Conduct infatuating actions, the first one can be destroyed by beneficial precepts and the second one can be destroyed by adopting a life of total non-attachment. This is the correct path for liberation because all actions are formed by anger etc., and they are destroyed by forgiveness etc. And what I say now can be matter of every living soul's direct experience.

You are quite right that in this world many religions and philosophies try to show their specific paths of liberation. But an aspirant of liberation who leaving all the multifarious paths of liberation, adopts the path I have shown above, will gain definitely his goal of liberation in a few births. This he must do even setting aside the path of liberation advocated by his own family traditional religion if it differs from the one I have advised you to accept above. You asked me six questions very intelligently about the six fundamental truths stated above and I have replied them to your satisfaction. If you have understood these six truths well from all points of view and so you have firmly and indubitably accepted them then that is the real path



of liberation. In case a person sustains any doubt about any one of these six truths, he cannot gain liberation.

Pupil : Is there any kind of birth or any kind of uniform specifically decided for gaining liberation ? I am not able to decide in this matter, because some believe that only a Brahmin cast is fit for liberation and some others believe that the adoption of the discipline of a renounced soul or Sadhu or a religious saint and his specific uniform are necessary for self-realization or liberation. Thus there are many differing views in this matter. Please therefore, let me know what should I do to obtain liberation ?

Preceptor : The way of liberation shown above by me to you, needs only to be accepted by you-namely destroy your infatuations about perception and conduct by right religious precepts and a life of total non-attachment and experience the effulgent lustre of your pure Self which is the highest truth, and this you can do in any kind of birth or any kind of religious uniform or in any stage of your life. No distinctions of high or low birth or adoption of a particular uniform have any connection with the path of liberation I have shown to you. I advise you to accept my view without any reservation.

Pupil : I feel there is no use in getting the result of knowing five fundamental stages or truths if one does not understand the method of getting liberation. O my dear preceptor ! I have thoroughly been satisfied by your explanation to me of the first five truths preached by you. Further I shall consider myself very fortunate it I understand similarly the sixth truth namely the method of obtaining liberation. O ! The lord of all preceptors ! Please show me in detail the path of liberation from start to end.

Preceptor : Try to quell anger, pride or honour, illusion and greed or soften them down: do not desire anything other than liberation; feel distressed by worldly whirlings of births and deaths; have a strong feeling for saving or freeing the troubled soul which is practically crushed by the unbearable burden of its binding action of births and deaths; also fill your whole being with a feeling of compassion and a strong desire for seeing all living beings freed from miseries such as you are suffering from-whichever person has the qualities mentioned above, know him to be the right aspirant for self-knowledge and liberation. When such a soul receives the teachings from a right preceptor, he gains right knowledge and correct vision of his

Self and employs himself constantly and assiduously in search of his self-realization. Setting aside any prejudice of his own or attachment to any philosophical one-sided view inherited by him or imposed up to him by his family tradition or by others, if he scrupulously follows the path of liberation chalked out by his right preceptor he surely gets right knowledge of his Self and to that extent he begins to realise his Self.

When he clearly experiences his nature and he has a definite aim to know and experience more about the nature of his Self, he grows on living as pure Self and when all his inclinations flout into his pure Self, then he is said to have metaphysical right vision.

With increasing metaphysical vision he removes all infatuations of conduct and then he manifests natural equanimity of the Self and he begins to remain quite settled in his condition of total non-attachment.

When such a soul constantly remains fixed in the knowledge of his Self such a condition is known as one of absolutely pure knowledge and his advanced soul experiences constantly and though in the living body he behaves as totally unembodied soul.

O ! Pupil, when you consider your living body as your soul, you experience the sense of I and mine in your body, your wife and sons, friends etc. When this identification of your Self with the living body and the rest is out of you naturally you feel as Self only and then you realise that as pure Self you are not the author of any action good or bad and naturally therefore you are not to suffer their fruits. This therfore is the essence of right religion and philosophy. By this way alone you will attain liberation. You are in your essential nature a liberated Self hence a pure soul; you are infinite knowledge, vision and unlimited happiness. You are pure, all knowing and fully conscious in all spheres of your Self; you are self-luminous and a mine of infinite bliss. What more can be said about it ? In brief, I can end by saying that think deep about this nature of your real Self and you will realise the perfect Self.

The preceptor retired into equanimous silence saying that all perfectly knowing saints have described the Self in the same way as described by him above.

By way of conclusive remarks, Shreemad has given nine important couplets showing the sense of obligation of the pupil to



ences unbounded freedom. - 121

Or in other words such a freed soul becomes the author and enjoyer of its nature of pure consciousness and eternal bliss, a stage above all powers of imagination. - 122

Liberation is described as self-purification and the way to attain it, is the way to liberation; this way you have explained to me in brief and it is the royal road of liberation proclaimed by all liberated soul. -123

Oh! Oh! My beloved and respected preceptor, you have been the illimitable sea of compassion for me and so you have obliged me greatly though I am undeserving of it. - 124

What shall I offer you in return of your great obligation ? I only think of offering my soul to you as everything except it, is much less and of a lower rank than my own soul; but wonderfully I realise that I call my soul, has also been given to me by you as you opened my eyes to look into its real nature. I therefore can only bow down to your lotus feet with a strong determination to live according to your guidance. - 125

I therefore pray that you so bless me that from today I serve you as your lowest servant and follow your instructions scrupulously.- 126

By clearly explaining to me the six fundamental truths of religion starting from the existence of the self to the end of realising it i.e., liberation and the path to obtain it, you have clearly shown to me the difference between the self and the non-self just like easily understandable difference between the sheath and the sword covered by it. This obligation of yours is immeasurable for me. - 127

In the final fifteen couplets Shreemad says that he has summed up the teachings of six fundamental systems of philosophy in his explanation of six fundamental truths and so by deep thinking of these six truths well grasped will leave no problem unsolved and a person grasping these six truths, will have a well balanced and stabled, definite knowledge and experience.

Therefore Shreemad says that there is no disease greater than Self's ignorance of its real nature, there is no greater physician to cure it than a right realized preceptor and there is no greater medicine to cure this disease than the scrupulous following of or adher

wards his preceptor for such an invaluable gift of Self, knowledge and the clear path of liberation for him to follow. These couplets mention the spirit of knowledge, devotion and unequalled gratefulness expressed by the pupil as a mark of his receipt of the seed of right knowledge and direction for self-liberation from preceptor. These lines should be repeated and remembered by all spiritual aspirants and especially at the time of approaching death as they have been fortunate enough to obtain right knowledge and understanding for liberation from their right preceptors. They will experience death and so the said lines are given below :

"Sadguruna Upadeshthi Aavyu Apurva Bhaan;

Nijapada Nijamanhi Lahyu Dur Thayu Ajnan. 119
Bhasyu Nij Swarupa Te, Shuddha Chetana Rup;
Ajar Amar Avinashi Ne, Dehatita Swarup. 120
Karta Bhokta Karmano, Vibhava Varte Jyanya;
Vrutti Vahi Nij Bhavaman, Thayo Akarta Tyanya. 121
Athava Nij Parinam Je, Shuddha Chetana Rup;
Karta Bhokta Tehano, Nirvikalpa Swarup. 122
Moksha Kahyo Nij Shuddhata, Te Pame Te Pantha;
Samjavayu Sankshepaman, Sakal Marga Nirgrantha 123
Aho ! Aho ! Shri Sadguru Karuna Sindhu Apar;
Aa Paamar Para Prabhu Karyo, Aho! Aho! Upakara. 124
Shun Prabhucharan Kane Dharu, Aatmathi Sau Heen;
Te to Prabhu E Aapiyo, Varthu Charanadhin. 125
Aa Dehadi Aajathi, Varto Prabhu Aadhin;
Das Das Hun Das Chhu, Teha Prabhuno Deen. 126
Shat Sthanak Samajavine, Bhinna Batavyo Aap;
Myana Thaki Tarwar Vat, E Upakara Amaap. 127
Meaning :
The unprecedented understanding has dawned on me by the teachings of my preceptor and I have turned my march towards myself casting away all ignorance. - 119

My own nature has shown forth as pure sentience having no old age or decay, is immortal and indestructible and transcending all limitations of bodily life. - 120

Till the soul enraptures in all things other than its own nature, it becomes the author of its actions and so the enjoyer of their resulting consequences. But the moment it starts revelling in its own nature, it shakes of all authorship of binding action performed by it under infatuation or ignorance of its real nature and experi



ence to the right preceptor's teachings and following deep spiritual thinking and meditation, He has also inspired the aspirants of liberation to start following his instructions without wasting any time in the fond hope, that they will receive the needed knowledge and experience at the future appropriate time and occasion. One must search for a right preceptor and unfailingly start following his instructions which only can lead him to realise his goal as soon as possible.

While doing so, he must pin his faith in the absolute truth of the Self and its eternal sentience and he should act nobly and diligently and achieve virtues consonant with soul's pure nature.

There is a distinction between philosophical behaviour and worldly wise practical behaviour; both points of view are given their due importance in this prescription of six fundamental truths.

The imaginary ideas of Jain religious sects cannot be regarded as good behaviour. Without a clear understanding of one's own true nature, mere verbal talks about it are unavailing or useless and fruitless.

All all-knowing Saints of past, present and future, have chalked out the same path of liberation. From philosophical point of view, all souls are like realised souls, but when they know and realise their nature then only they can experience the truth of what is stated above about the six fundamental truths; otherwise parrot like repetition of these truths might lead a person astray. Thus the advice of a right preceptor and the experience of non-attachment are absolutely necessary for every living being to realise its Self. Only after these two conditions are well fulfilled, that one can experience the knowledge of his true Self. Thus following a right preceptor and appropriate noble conduct are both to be accepted by every right thinking soul. With one sided faith in the fundamental truth and behaving in practical life in the quite opposite way, such a person is deluded, falls into pride, anger, infatuation and deceit of self-realization. One who talks of knowledge and behaves ignorantly is only insulting the all-knowing saints.

But a true aspirant is full of qualities such as sympathy, peace, equanimity, forgiveness, truthfulness, renunciation, non-attachment etc., and with all these good qualities in his heart and being, he is always alert.

One who has destroyed infatuation or quietened it, is said to have the experience of an all-knower. One who feels the whole world with all its allurements like the left over food or like a transitory dream state, only he can be said to be an all-knower, the rest are all drowned in illusion and infatuation and ignorance. Not possessing this state of all-knowingness and talking of the final state of liberation is only a waste of words. They are only lip-wise and not supreme.

Therefore reflecting well the first five fundamental truths, whoever follows scrupulously the sixth truth namely, the path of liberation, gains liberation. This is the indubitable truth.

Declaring this way, Shreemad in conclusion marking the end of `Atma Siddhi Shastra' gives the following couplet in which he has offered his innumerable salutations to all-knowing saints as under :

"Deha Chhatan Jeni Dasha, Varte Dehatit;

Te Jnanina Charanman, Ho ! Vandan Aganit"
Meaning :
Innumerable saluations to the lotus like feet of the All-knower who always remains unembodied while living the life of an embodied soul."

The seventh chapter (Satamu Purva) which is placed in the middle of Chauda Purva is entitled `Atma Pravad' and it is the essence of all Purvas and the contents of this Seventh Chapter are wonderfully described in this excellent poetical composition of `Atma Siddhi Shastra' by Shreemad on the basis of his own spiritual knowledge and experience of his enlightened Self quite in an impartial way. If one studies this `Atma Siddhi Shastra' under the guidance of a right preceptor he can gain self-knowledge very easily. Thus such an excellent means of knowledge and self-experience has been made available to us in this hard times. I therefore suggest that every aspirant for liberation, should try to study and meditate on this `Atma Siddhi Shastra' under the guidance of an all-knowing preceptor with all devotion and veneration. Shreemad with absolute impartiality and without bothering about the arguments for or against any of the various religious and philosophical systems, has condensed the summary of all religious scriptures in his one hundred and forty two poetical couplets of `Atma Siddhi Shastra' in an easily understandable style.

We have already said before that Shreemad asked Ambalalbhai



to take out four copies of his hand written `Atma Siddhi Shastra' and as per Shreemad's instruction, one copy was sent to Shri Saubhagyabhai who experienced a very high stage of self-knowledge and experience by constant reading and following it. Shri Ambalalbhai also did the same as instructed by Shreemad and as a result of his deep study, thinking and meditation of this `Atma Siddhi Shastra,' he writes in his letter to Shreemad as under :

"I cannot understand `Shri Atma Siddhi Shastra' in all its special details by my limited intelligence employed in reading and reflecting on it; but during my reading and reflection on this unparalleled composition - Shri Atma Siddhi Shastra-my body, mind and speech were unitedly engrossed in thinking deeply about Self to such an extent that all my external activities used to remain stopped with all their internal force turned to meditation on my Self and as a result, I felt natural ease and peace. This I could experience what was not possible to achieve by my own united efforts of body, mind and speech. I now feel that by constantly reading and reflecting on this `Shri Atma Siddhi Shastra' one can constantly keep his body, mind and speech in the study and experience of Self."

Swami Shri Lalluji writes about `Shri Atma Siddhi Shastra' as under :

"I used to experience in my being waves of joy while reading `Shri Atma Siddhi Shastra' and reciting some of its poetical verses and I felt that every one of the six truths stated in it is full of unexcelled greatness. I therefore daily read, remembered and repeatedly recited the whole of it and as a result, I felt unalloyed happiness in those moments. Its memory constantly guided me while I acted with or was in contact with any human being. Either the peaceful face of Shreemad the highly merciful preceptor, or the couplet describing the illimitable joy resulting from self-knowledge and self-experience remained in my memory and nothing else could attract me at that time. I felt that the study and reflective understanding of this Atma Siddhi was my only love and all else to me was trash. Only the greatness of Sadguru filled my mind and enlightened my being."

The fourth copy of `Shri Atma Siddhi' was sent to Shri Maneklal Ghelabhai Zaveri who studied it and whatever experiences born of it, every week he wrote them out in about twelve pages as expository of `Atma Siddhi Shastra' and sent them to Shri Ambalalbhai but none of it seems to have been published, only indications of these notes

appear in the letters of Shri Ambalalbhai from which it appears that Shri Maneklalbhai might have written more about his impressions of `Atma Siddhi Shastra'. In brief, the `Atma Siddhi Shastra' is a powerful composition of the Self capable of turning its reader to reflect on the six fundamental philosophical truths about the existence and nature of the eternal Self present in every living being. Constantly inspired by it an aspirant can easily work his way to liberation and this point is well brought out by above given quotations.

--- xxx ---



Shreemad had stayed in Nadiad for some days after the Diwali of V.S. 1952; then he stayed in Vavania, Morbi, Sayala up to the month of Vaishakha and in the next month of Jyeshta after staying for some days in Idar, he went to Mumbai and during these days, Shri Saubhagyabhai passed away in spiritual peace and the matter of the change of faith of Shri Lalluji along with other five monks of the Jain sect in Khambhat was publicly discussed by Jain monks and other Shravakas of Khambhat; besides Shri Harakhchandaji who had initiated Shri Lalluji in the order of the monks, had also died and so the remaining monks worried that in case no disciplinary action was taken against these six monks, others may also go their way and establish an opposite order of monks, and so they tried to press them, each of them separately to keep to the existing religious faith and to leave off any talk about the new path shown by Shreemad Rajchandra. Inspite of these obstructing efforts, the six monks maintained equanimity of their mind. Sometimes Shri Devakaranji would get valorous feelings for truth but later he kept quiet. Thus though it was very difficult for these monks to suffer so many insults and misbehaviour from their colleague monks yet they suffered all with peace and full faith in the advice of Shreemad; the troubles were comparable to the sufferings of Pandavas inflicted by Kauravas such as trying to burn the Pandavas while closeted in a house made of lac. Some of the beginners in the order of these monks that were torturing their colleagues, felt that they should leave the order and adopt



the path of Shri Lalluji and the rest if at all they wished their spiritual progress. On one side they saw a group of monks more engaged in daily oppression and criticism, while on the other side sainthood monks of other group were patiently and peacefully suffering the tortures inflicted upon them following the true Sainthood without forgetting the aim of liberation.

The suffering monks could maintain their peace of mind due to their strict adherence to Shreemad's nectar like advice to them. They used to get letters of consolation from Shreemad, a few points from which are given below :-

"You said that you do not follow the opponents directive to you not to maintain contact with good monks or saintly persons, and this attitude of yours is quite good and you go on acting the same way. It is not right to obstruct contact of noble saints, so also if normal cordiality is maintained with them, it is beneficial.

It is also desirable to go to a place where you may not have any contact with the opposing monks and where you can prosecute your daily spiritual discipline peacefully."

"Non-opposition and unity should be maintained and that is the path for progress of all souls. One who assumes differences as real and behaves accordingly, is led astray. Non-difference and unity are appearing as difference and disunity from a mistaken point of view. If the opponents understand this simple truth, they may stop opposing you and see the agreement with you. It is advisable to maintain mutual unity and non-difference as far as possible."

The four month's stay monsoon was planned by Shri Lalluji and five other monks in Kheda in V.S. 1953. Shreemad sent to them for their deep study a religious book `Moksha Marg Prakash.' Shreemad stayed in Morbi for three months in V. S. 1954 upto the month of Chaitra and an account of his sermons in Morbi prepared by an aspirant attending these sermons are published under the title `Vyakhyan Saar' - gist of sermons, in the book `Shreemad Rajchandra.'

In the beginning of the month of Shravana Shreemad went to Kavitha via Petlad and he stayed there for a month and nine days in absolute retirement and Shri Ambalalbhl was with him during this period. This time Shri Lalluji and other monks had their monsoon halt in Vaso and Shri Devakaranji and others had the halt in Kheda. Therefore Shreemad went from Kavitha to Vaso via Nadiad. Shreemad

asked Shri Lalluji "O monk ! Tell me for how many days should I stay here ?" Until this time excepting Mumbai at no other place he had an occasion to stay with Shreemad for more than two, four or at the most six days. So with a wish to stay with Shreemad for a longer period at Vaso, Shri Lalluji replied, "It will be good if you can stay here with me for about a month." Shreemad remained silent Shri Devkaranji knowing Shreemad's stay in Vaso, desired to see Shreemad and be with him soon so he through letters and messengers pressed Shreemad to visit Kheda and stay with him. So on the advice of Shri Ambalalbhai, Shri Lalluji wrote to Shri Devakaranji at Kheda to write a letter to Shreemad to stay for sometime after the monsoon so that all monks can take advantage of spiritual contact with Shreemad, and it would be advantageous to all monks. When Shreemad at Vaso received the letter from Shri Devakaranji to this effect, he asked Shri Lalluji "who wrote a letter to Shri Devakaranji ?"

Shri Lalluji not saying that it was suggested by Shri Ambalalbhai, replied, I had written the letter to Shri Devakaranji."

Shreemad said, "All this is the work of Shri Ambalalbhai and not yours."

Whenever Shree Lalluji used to go for food to well known families in Vaso, he used to tell them that a great saint from Mumbai had come, who was extra-ordinarily a learned man and adding that they should take advantage of Shreemad's learning and spiritual proficiency for their lasting benefit. Hearing this, many persons in Vaso used to come to hear Shreemad's talks on spiritual religious subjects. Seeing this, Shreemad instructed Shri Lalluji and the monks with him, not to be with him when others came to meet him. Thus all monks felt deep (repentance) because they had asked for one month's stay and such an obstruction came in their way. Hence, their desire grew stronger and stronger. Shreemad went out to fields for long walks outside the village, and during this time only, the monks could be benefitted by enlightened discourses on spiritual subjects.

The references of such discourses in the fields are given by Shri Lalluji about his contacts with Shreemad as under :

Fist day in the pasture land

One day Param Kripalu Dev-Shreemad taking aspirants with



the disciple seeks the guidance of a right preceptor, all his burden of deeds of the past quickly vanishes.

Second day in the Pasture land

While walking on the way to the pasture land Shreemad said to us religion is an invaluable jewel-Achintya Chintamani. Hearing it I asked for its meaning. To this Shreemad replied. "The jewel-Chintamani gives fruits after one thinks and desires about fruit. An effort of even desiring or thinking fruit for the is required in this case but in case of religion, one has not to waste his energy even in thinking about its fruit; so it is called `Achintya Chintamani.'

While talking in this way, we came by a Rayan Tree and we all monks along with Shreemad sat there under its shade. With us was also one spiritual aspirant. Shreemad then said that Lord Mahavir many times sat under such Rayan Tree and preached his divine message to his disciples. This Rayan Tree is very old and it can live for many years. There nearby was a path and a gardener was coming along that way flowers of his garden. Seeing Shreemad, he offered his flowers out of his natural devotion to Shreemad for which the aspirant Muljibhai gave him one Anna. Then Shreemad only took one flower and said that the Shravak-householder who takes a vow of never eating green vegetables is forbidden to offer flowers to Bhagawan but who has not taken a vow of not eating all green vegetables can offer flowers to Bhagawan in veneration by saving some green food from his daily diet and a Jain Monk is always prohibited from offering any flowers, nor can he anytime advise others to offer flowers to any God. This is what has been said by all previous preceptors. After giving this explanation about offering of flowers he referred to the idol of Bhagawan and said in this connection that once a great Saint of Sthanakavasi sect while moving in a forest came near a Jain Temple wherein he thought of taking rest for some time but on entering it he saw the idol of Bhagawan and he was filled with joy and spiritual peace and so he realised the effectiveness of Jin idol.

Here Shri Mohanlalji asked about the statement in Jain scriptures that the Jinkalpi will attain liberation only after reaching to stage of Sthavir kalpi, how was that ? Shreemad smilingly replied that Sthavir kalpi envied the Jin kalpi and so they said to them that only on their becoming Sthavir kalpi, they will get liberation. After this all went home from the pasture land.

him went to a pasture land nearly one mile away from Vaso village. We were also with him at that time . After reaching there Shreemad asked Shri Dhoribhai (a spiritual aspirant) to recite loudly the poem `Bharateshwar Bhupati Bhayo Vairagi' (The sovereign ruler Bharat became a non-attached soul) three times and also he was asked to repeat prayers to the Nineteenth Tirthankara Mallinatha from twenty four prayers written by Shri Anandaghanaji. We have no words to describe the joy we felt all around hearing these songs. Because when such songs and prayers inspiring complete non-attachment were being sung in the presence of the highly non-attached spiritual person like Shreemad, the whole atmosphere around became spiritually surcharged. In this atmosphere, at the end of his singing these excellent poems, Shri Dhoribhai asked, "In what way can we believe the Jain philosophy to be the best of all philosophical systems ?"

In reply Shreemad said that there are six physicians, only one of whom is known as Dhanvantari who is a perfect physician, who when examines his patient, he thoroughly diagnoses his disease and cures it by administering the appropriate medicine. Because of this perfection he is reputed as the best of all the physicians. Knowing this fame of Dhanvantari, the rest five who are imperfect also started their business, and because of cheaper medicines they could attract people. They could cure patients only to the extent they followed the method shown by Dhanvantari. But when they used their own imaginary methods, their medicines aggravated the disease instead of curing it. Saying so, Shreemad compared the six well known philosophical systems with these six physicians. So the right physician for curing soul's maladies is the Veetarag dev and the rest are imperfect physicians. The right medicines like compassion, celibacy etc. they have but they are advised by the right physician-Veetarag dev and to that extent, they could cure the patient.

One needs a right preceptor to explain the truths of a philosophical system, a wrong preceptor may teach a wrong way. On this, he said, a right preceptor will lead his disciple to right path and a wrong preceptor will loot away his disciple's wealth of knowledge, insight and conduct and drag him to his downfall to hell. Shreemad gave in this context the well known example of the band of eunuchs who adopting the garb of looters, when trying to loot the passengers, were put to run and flee away by the passengers who challenged the looters identifying them as eunuchs. So Shreemad said that when



The third Day in the Pasture land

On the third day too we all went with Shreemad to that pasture land and to that same Rayan tree and sat under it. This time only we monks were with Shreemad. But after some time some religious aspirants and other sisters joined us for contact of Shreemad. Then Shreemad asked Shri Dhoribhai of Bhadaran Village to a sing loudly the song of Anandaghanji Maharaja composed in praise of Shri Mallinatha Tirthankar and asked Shri Dhoribhai to repeat it eight times and explain its meaning. Then Shreemad explained the deep meanings of that song and from there we returned home singing the following couplet repeatedly.

`Ragi Shun Ragi Sahu Re, Vairagi Sho Rag, Manarawala.

Raga Vina kema Dakhave Re, Mukti Sundari-Maga, Manaravala'
(Neminath Stavan - Anandaghan krut.)
Meaning :
What about attachment ! All are attached; but keep attachment to a non-attached person i.e, Veetarag. Because without this attachment to Veetarag, one cannot see the path of liberation,- O! The beholder of mind.

Besides the song of Manahar Metre, - `Jeno Kala Te Kinkar Thai Rahyo' (one to who death became a most obedient servant) was also loudly sung by all of us on our way home from the pasture land experiencing boundless extreme joy and peace all around us and in us till we all monks and the aspirants reached home following Shreemad.

One day Shri Mohanlalji was reading and explaining in the Upashraya at Vaso lesson No. 14 about `Bhrugu Purohit' from `Shri Uttaradhyayan Sutra' wherein it is said that feeding a Brahmin leads one to deep hell by name Tamatama. While reading this part of the lesson a doubt occurred and to obtain a clarification of this matter from Shreemad, we went to him at the place of his residence and referred the lesson of `Uttaradhyan Sutra'. Shreemad explained that the word Tamtama meant deep darkness and that is same as wrongful understandings. One who offers food to a Brahmin as a religious discipline, pursues wrongful understandings and will wander in the wilderness of the cycles of births and deaths for a long period of time and suffer endless miseries of hellish life and in further support of this statement he said that in `Suyagadanga,' a Brahmin is compared with a cat because a Brahmin's desire like that of a cat is

always set on snatching some one's possession. Therefore this statement is explained in such a way.

Hearing such philosophical explanation the idea of Shreemad being a right preceptor got deeply and firmly rooted in our minds. Once in a casual topical advice, Shreemad had said that a Samkiti will not have any one of the eight prides or intoxications-Mada, nor will have any one of the four imperfections namely (1) Immodesty, (2) Egotism, (3) Half digested or faulty understanding and (4) Desire to great allurements from wherever he can. He substantiated this statement by giving an appropriate quotation from `Thananga Sutra.'

One day Shreemad called us and we all monks went to him and bowing down to him we sat near him. Asking us to remain seated he got up and closed the house doors and windows. In the room at this time Shreemad and three monks, totally four persons were present. Then Shreemad advised us on the subject of sense-control, and he said that taking food that would increase flesh in our body is equivalent to taking flesh. This teaching of his remained ringing in our minds for a long time hence.

One day Shreemad was sitting talking to monks near a Vav; a large well with steps leading down to water. He asked the monk Shri Chaturlalji, "What have you done till date after adopting renunciation ?"

Shri Chaturlalji replied, "In the morning I bring a bowl of tea and take it, then I bring snuff and smell it; then at the lunch time I bring prepared food and finish eating it; then I take a nap; in the evening I sit in for Pratikraman-the prayer for forgiveness and at night I go to bed and sleep."

Shreemad hearing this daily routine, said in joke, "To bring tea, snuff and food daily and to take it and to sleep-can this be called Jnan, Darshana and Charitra or right knowledge, right perception and right conduct ?"

Then Shreemad instructed them to change this routine and advised Shri Lalluji saying, "You see that all the monks should give up idleness and spend their valuable daily time in study and reading of Jain philosophical texts and in thinking and meditation on the truths, and henceforth you all should take your food only once in a day, you should not either take tea or use snuff daily without any



reason, and you should study Sanskrit."

The monk Mohanlaji said, "Shri Lalluji Maharaj and Shri Devakaranji are quite old and so how will they be able to start study."

Shreemad in reply said, "When they get an opportunity and convenience they also can study, and it is quite possible, because Queen Victoria is now quite old and still she tries to study the languages of various countries."

Once Shri Mohanlalji monk wrote a letter to Shreemad, wherein he said that he did not know how to deliver a sermon or to recite it and so if you permit I may stop reading it. In reply Shreemad informed him that all monks must make self study and help others study the religious scriptures; they can spend their time only in study and meditation; when there is time for sermon, they should think it to be the time of their study and so they should read the texts loudly so that others can hear them. Keeping this frame of mind at that time and with no idea of getting any food from the hearers in return; they should study in this way in a totally desireless attitude."

Then Shri Mohanlalji asked, " My mind does not remain stable, what is its remedy ?"

Shreemad in reply said, "Do not spend even a moment without a definite use or purpose. Select a good book reading which you can be inspired or advised to remain non-attached and read it carefully and if there is no such good book at hand, then chant the Lord's name as many times as possible by turning the beads of a rosary. But if you allow your mind to remain idle then it can harm you immensely; therefore give it the food of good and noble thoughts; this mind of ours is like a domesticated animal; it would go on eating whatever food by way of thoughts you can give it. This mind therefore needs the food of good thoughts and ideas to keep it busy for our good. Always try to act contrary to what mind asks for but never be led away by it. Try to behave and act opposite to what it likes."

The monk Shri Mohanlalji asked. "How should I meditate ?"

Shreemad replied, "When Shri Lalluji Maharaj sits in devotional prayers, you sit firmly not thinking about your body but performing Kausagga and hear the prayers and meditate or think deeply about their meanings."

Thus, one month was over and Shreemad warning them to their duties said to all the monks, "O! Monks, now in the presence of an all-knowing person, you idly spend your time, but when he will be no more bodily, you will repent like anything as you will not be able to find within even five hundred miles such an all-knowing person."

Shreemad said to Shri Lalluji Swami : "If any spiritual aspirant whether male or female asks from you the means of their spiritual uplift show them the following means of spiritual benefit :

1. Ask them to take vow to renounce seven vices.

2. Ask them to abandon taking any green vegetables.
3. Ask them to abandon eating roots (Jaminkand).
4. Ask them to abandon prohibited foods (Abhakshya Padarth).
5. Ask them to avoid eating after sunset.
6. Ask them to chant the Lord's name turning all beads of a
rosary five times every day.
7. Tell them Smaram Mantra.
8. Ask them to study and recite the lesson on Kshamapana
Paath and Vees Dohra.
9. Ask them to have contact with saints and read and study
religious scriptures.
In addition Shreemad instructed Shri Ambalbhai to prepare a copy of a specific portion of his daily personal notes which would be benefitting to Shri Lalluji and give it to Shri Lalluji for his daily deep study and reflection. By these means obtained by Shri Lalluji Swami and by strict observance of the same his strong and acute desire of peace and soul's benefit was satisfied and he enjoyed highest peace of mind.

On the last day, Shreemad gave a spiritual teaching and advice for about an hour to Shri Lalluji monk and in his presence he changed the whole outlook of Shri Lalluji and made him realise his pure Self. After so many questions and answers when Shri Lalluji could grasp purport, Shreemad stopped speaking.

While in Vaso, a Bhavasar named Motilal remained in Shreemad's service and to him Shreemad asked to find out a solitary place around Nadiad for his stay. So it was arranged to hire a bungalow between Nadiad nad Uttarasanda and so Shreemad along with Shri Ambalal, Shri Leharabhai and Shri Motilal came to stay in the said bungalow. Shreemad ordered that none else should come to be



On hearing these words from Motilal, the Patel returned home. But Motilal felt he should ask Shreemad about the arrangement for food so he went to Shreemad and asked him about it. To which Shreemad replied : "You go to Nadiad, ask your wife to take a bath and then prepare chapati (Roti) and some vegetables. See that she does not use any utensil made of iron and that she does not put any water or oil in the preparation."

Motilal returned to Nadiad and got chapati and vegetables prepared as per Shreemad instructions. Shri Ambalalbhai was already in Nadiad and he had got ready Churmu a sweet wheat flour dish etc., but as per Shreemad's instructions Motilal brought with him food preparation made in milk and Ghee from his house to the bungalow. Shreemad took the food asked Motilal, "Is the Bania (Shri Ambalal) there at Nadiad ?" Motilal replied, "Yes sir, he is there."

Thus Motilal daily returned to his house in Nadiad and on his way back brought with him the pure food for Shreemad. Motilal also during this period decided to take food only once so that he may feel less sloth or idleness.

In the evenings Shreemad used to go out walking for long distance and he returned late by 10.00 p.m., Sometimes Motilal also used to accompany him. One day while walking, Shreemad said, "Why are you wasting your precious time in pramad and idleness ? In the present times the path of spiritual uplift is beset with many brambles and pricks, I only know how difficult it was for me to clear my path, in case there was an self-knowing saint I would have easily followed him but you have with you the present self-knowing person and still you do not get awakened to work for your spiritual uplift. Take off your slumber and wake up; I can say that when I was in contact with Lord Mahavir as his last disciple, at that time I spent in idleness a few moments as passed in passing urine and for that unmindfulness, I had to go through a series of births; it is very strange therefore that being engrossed in so much sloth (Pramad) people do not have any idea of waking up for souls uplift. It is very difficult for people to recognise a self-knowing person."

One day Motilal instructed his wife to bring the dinner to the bungalow after the Mail train has passed and stop at a distance of two or three fields away from the bungalow from where he would come and pick up the food. But she came near the bungalow for which Motilal scolded her as he did not want Shreemad to know of

with him. For a fortnight Shri Ambalalbhai stayed with Shreemad and served him, and he used to look after all arrangements for Shreemad's comfortable and undisturbed lonely stay there, but as Shreemad wanted to enjoy complete solitude he asked Shri Ambalabhai to go away and take away with him the quilts, utensils and all kitchenware and food grains etc., and Shreemad kept only Shri Motilal in his personal service. Shri Ambalal taking back all the above mentioned articles in a cart, returned to Nadiad keeping only a quilt for Shri Motilal and an earthen pot for drinking water at the bungalow. Shri Ambalal instructed Shri Motilal to keep a watch over Shreemad atleast twice or thrice in the night. Here Shreemad alone went out in the nearby thickets and after long hours at about 10.30 p.m., at night he returned to the bungalow. Motilal had spread the quilt meant for him on a swing in the verandah of the bungalow. Shreemad on seeing the quilt, asked Motilal, "From where did you bring the quilt?"

Motilal replied, "I have spread the one which I had kept for my use."

Shreemad said, "You take out the quilt."

Motilal pressed Shreemad much to use it and hence he allowed it to be there. After sometime Motilal came to take care of Shreemad, he to his surprise saw that the quilt was on the ground and many mosquitoes were biting Shreemad! So Shri Motilal covered Shreemad's body with a Dhoti and returned to his room where he was to sleep. Next time during night when Motilal came to Shreemad, he saw that the Dhoti had fallen down on the floor and Shreemad was chanting spiritual couplets; seeing this Shri Motilal again covered the body of Shreemad with that Dhoti and he went to sleep. Thus even during sleep at night Shreemad was found completely engrossed in spiritual thoughts without taking any care of his body. Next day he went out for a morning walk in the jungle around when he returned after two hours, Shri Motilal spread a mattress on the upper storey of the bungalow for Shreemad to sit on and putting a book near his seat, he came down. At this time one Patel came to the bungalow from a nearby village and inquired of Shri Ambalalbhai who could not be found at the bungalow not at the bungalow. But Motilal felt he could not say anything about Shri Ambalalbhai without specific permission of Shreemad and so he went up and said to Shreemad about Patel's inquiry. Shreemad said, "Tell Patel, there is no difficulty about food or water."



his arrangement. But Shreemad knew it and so he said to Motilal, "Why did you scold your wife ? Do you try to ascertain your right as a husband ? No, No, you should not behave the way you did. On the other hand you should acknowledge your obligation to your wife; please know that in her eighth birth she is to attain liberation. So let her come here."

Hearing this Motilal immediately went to his wife and said, "If you feel like having Darshan of Shreemad, you can come. You have been permitted for his Darshan." So she gained Darshan of Shreemad and after bowing down to him she went away.

Shreemad advised Motilal to set aside his sloth as under, "Arise and awake leaving off your long drawn sleep and slumber; why do you wander in this way effortlessly and waste this excellent opportunity which is next to impossible to get and that you have got it as a reward of many good deeds of past. Get awakened, get awakened! In whatever way we tell you is all for awakening you up to the right path of liberation."

While staying at this forest, Shreemad used to take Roti prepared from wheat flour worth a weight of two Rupee coin and a glass of milk for the whole day. He did not take milk second time during the day. He wore a short dhoti from its centre, putting the two ends on his opposite shoulders. Once he said that his body was quarrelling with him but he did not allow it to succeed in the quarrel.

From Uttarasanda, Shreemad went with Motilal to Kheda in a horse drawn carriage, and he rested in a bungalow a little away from the village. Shri Ambalalbhai had come to Kheda and stayed there for two days, and he was trying to obtain permission of Shreemad for meeting him. Shreemad permitted him to see him and then both met.

One day while starting for a walk outside, Motilal put his own new shoes before Shreemad which he put on. After walking for about two miles, they sat at some place when Motilal found the ends of Shreemad's legs bleeding by shoe bite and at some place, the skin of his feet was scratched, but Shreemad's attention was not at all drawn to it, Motilal was very much worried. He took out the shoes, cleaned Shreemad's feet and removed the dust. Motilal lifted these new shoes. Going further, seeing a monkey on a neem tree, Shreemad said: `O great soul you are without any attachment and you enjoy the place

without any hindrance but remember that your liberation is not near.'

This time Shree Devakaranji and other monks were in Kheda who could live in company of Shreemad for about twentythree days and benefitted by Shreemad's spiritual teachings. Shri Devakaranji being a learned man, many of his insisting views could be changed by and he developed good faith in Shreemad. He has described the benefits of Shreemad's company in Kheda in his letter to Shri Lalluji at Vaso. Since it is worth consideration by aspirants of liberation, it is given below :


"In the service of benevolent monks at Vaso, the auspicious place. Respectful salutations to you from Muni Devakaranji from Kheda.

By proper understanding of the thirty second lesson of `Uttaradhyayan,' all wrong ideas about a wrong preceptor have vanished and fully realised the nature of a true preceptor, and at this the waves of extreme joy filled my being, and my idea that I had come to the guidance of the right preceptor, spread in all parts of my body, mind and speech. My mind fully agreed to act under obedience of my preceptor who said in an unprecedented way the method of destroying the sense pleasures and attachment of tasteful allurements etc., and said that I should behave as the enemy of sleep, anger etc., and insult them at every turn and still if they do not leave me then I should cut them off like a deadly adversary and still if they defy, keep them in mind and selecting a favourable time, kill them like a warrior, then only by totally vanquishing these deadly enemies, I can get happiness of equanimous mind. Besides I was spiritually stunned with joyful astonishment at hearing the story of Shreemad's self-knowledge with full lustre, his experience of complete non-attachment during his solitary stay at the bungalow in forest near Uttarasanda.

One day after lunch I went to the said bungalow where Shreemad was staying, that bungalow had four storeys and Shreemad was sitting on the third storey. I went there and saw Shreemad in a spiritually exalted state and seeing this I felt that with my presence known, there would be disturbance in his exaltation and therefore I stayed behind a wall covering me from the sight. At that time I heard



him saying to himself :

The great soul that manifested at Ralaj in V. S. 1948 was very quiet and peaceful. This year the great soul that manifested at Vaso was highly unique unprecedented lord of all yogis enjoying highest meditation and in this forest bungalow the great soul is superlative, wonderful Lord of yogis and extremely peaceful. This is how Shreemad was describing to himself his perfect soul nakedness without any feeling of bodily attachment and with no association of any kind.

"What you said, actually happened, the fruit was ripe, enjoyed its sweet taste and became peaceful, and I will always remain in peace by Shreemad's grace. I am experiencing a state of mind in which I actually see my liberation very near to me at the feet of my benevolent preceptor. Shreemad the highly benevolent, has been all merciful to me. He made me recite loudly the poems of tenth `Samadhi' lesson of the first `Shrutaskandh', `Sutrakrutanga' and I heard well from him all explanatory meanings very clearly; besides he gave me the thirteenth chapter to read it in solitude for two days and then he explained to me the open meanings of the same; my limited intellect might have remembered some of these meanings. We waste our time only while taking food and spend the rest time in serving Shreemad so we are quite satisfied. The same sentence uttered when by Shreemad again brings new meanings to me. So I have not been able to write to you these days for which I beg to be excused by you. Only to write is that we go on listening to him with all pleasure. The best of his teaching is that we should shrink our body, search the internal truth from it and getting it, leave the body and fly away; we should drive out the thieves in the form of sense desires, put them to fire, burn them fully, take a cleaning bath, offer obituary food and be peaceful, be liberated, merge the soul into the Self, may peace, peace and peace prevail all around, do this as early as you can. One who accepts even one word out of the preaching of a right preceptor the self-knowing one with full love, practice even one word with full love then this very practice is itself liberation, it shows liberation,"

Once Shreemad said to Shri Laxmichandji monk who was also staying with Shri Devakaranji monk as under :

"When you have to meditate, you should sit on Padmasan keeping the palm of one hand on the palm of other hand and fix your sight on the tip of the nose and then chant repeatedly the Pancha

Parameshti Mantra or Logassa."

Shri Laxmichandji said, "I am not able to understand your saying."

Shreemad said, "Do you have faith in me ?"

Shri Laxmichandji said, "Yes, I have full faith in you."

Shreemad said, "If you act according to my advice, you will be liberated earlier than the learned ones; therefore I am telling you the essence of fourteen Purvas namely that, do not allow any wrong thoughts or questions to arise in your mind and when they arise, crush them completely."

In the same bungalow at Kheda one day when all four monks went to meet Shreemad, he said to them; "Today I do not wish to speak with you at all." But the monks sat there quietly facing Shreemad and gazing at his facial features for five hours from 11 a.m. to 4 p.m. At last Shreemad said, "Today I did not intend to talk with you at all but now I ask you as to what are you doing ?"
The monks said, "We are going on gazing your facial features." Shreemad said. "Today I am sowing very deep in your being, a spiritual seed which will grow in you according to your effort of quelling all your desires and will benefit you accordingly." So saying Shreemad gave them excellent preachings.

Then Shreemad said, "If you collectively think deeply at a quiet place on what I have said to you now, you all will be much benefitted."

At the close of the monsoon season, all monks after spending the monsoon in Vaso and Kheda, came to Nadiad and they stayed there for some days thinking and talking about their experiences in Shreemad's presence and remembering the spiritual talks and advises given to them by Shreemad and thereby increasing and spreading the joy all around them.

Following is the dialogue Shreemad had with Shri Pujabhai Someshwar Bhatt a pleader of Kheda who was a scholar of Vedanta and an author of `Panchadashi.'

The pleader asked, "Is there a soul ?"

Shreemad replied, "Yes, there is a soul."

Pleader : "Do you say this with your experience ?"



Shreemad : "Yes of course by my experience I say that there is a soul. You cannot describe the taste of a sugar cube. You can only experience it by putting it in your mouth. Similarly you cannot describe the experience of the soul; it can only be felt by experience, but it is undoubtedly there."

Question : "Is there only one soul or are there many souls ? I desire your reply from your own experience."

Reply : "The living souls are many."

Question : "Are Jad and Karma matter and action real or only illusory?"

Reply : "Matter and Action are real, not at all illusory."

Question : "Is there re-birth?"

Reply : "Yes, there is re-birth."

Question : Do you believe in the existence of God influenced by Maya as accepted by Vedanta?"

Reply : "No"

Question : "Is the reflection of something in a mirror real and made up of elements or is it a mere illusion ?"

Reply : "A reflection of anything in a mirror is also real and made up of some definite elements and so it is not a mere appearance."

From Kheda Shreemad went to Mahemadabad and from there he went to Mumbai. In about a month's time Shreemad got an opportunity to go to Idar for retirement. On the Nadiad Station Shri Motilal saw him to whom Shreemad asked about the monks and Motilal replied that they all were in Nadiad at the time. Then Shreemad sent his message to the monks through Motilal at the end that he was going to Idar to pass some time in retirement.

--- xxx ---



In Idar Shreemad's uncle-in-law Dr. Pranjivandas Jagjivandas Mehta served as Chief Medical Officer of Idar State, with whom Shreemad stayed in V. S. 1955. At that time Shreemad only spent some time for dinner at home in the city and the remaining most of the time was used by Shreemad in solitary walks in the hillocks and in the woods around Idar city. Since Shreemad gave specific instructions to Dr. Pranjivandas not to disclose his stay or movements to the public in Idar, nobody else in Idar knew of Shreemad's movements there. The late Maharaja-the ruler of Idar State met Shreemad once or twice and the conversation between them as published in a monthly magazine by name `Deshi Rajya' in the year 1928 A. D. is given in substance below :

Ruler : "Please tell me the meaning of the well known proverb `Rajeshri Te Narakeshri' - the ruler is the denizen or enjoyer of hell."

Shreemad : "To be a ruler is the fruit of one's merits and successful penance of past life; and this fruit is of two kinds. One is Punyanubandhi Punya-the merit that may yield further merit and the other one Papanubandhi Punya-the merit that may yield sin or demerit. A King who has earned first kind of merit in his past life, becomes ruler in the next birth with saintly qualities, puts his rulership to a very good use and becomes a benevolent ruler considering himself as servant of public and with appropriate good rule earns merits for further life."

"While one who becomes a ruler due to Papanubandhi Punya possesses Rajas and Tamo qualities of intense activity, attachment to sense pleasures etc., and rules over public forgetting his duty as a ruler and levies exploitative taxes over his public bringing trouble and ruin all over and indulges in sinful activities.

Thus of these two kinds of rulers of their subjects, the first kind progressing with their meritorious deeds, become sovereign Rulers and raise themselves to the divine sphere of Indra and other Gods; while the second kind, by their misdeeds and heinous sinful action, go to hell and to them this proverb `Rajeshri Te Narakeshri' rightly fits."

"Present time is Kaliyuga, a period of time when all wrongs are being done and so it is practically impossible to find Kings or Rulers



of the first kind; majority of the rulers at present are of the second kind and so the proverb Rajeshri Te Narakeshri has become famous in these times. But it cannot apply to all Rulers or Kings. Only the despots who misuse public wealth for wrong objectives and torture their subjects deserve this proverb."

Ruler : "What are your thoughts about Idar state ?"

Shreemad : "Observing very old monumental historical relics of the past of this Idar area, they give me the clear idea of the ancient victorious inhabitants here with their economical, moral and spiritual achievements of a high order. Look at your Idar mountain-fortress ! Look at the Jain temples on it ! Look at the abode of Rukhi Queen, the police post of Ranmal, the caves of saints, and many medicinal plants in the jungle around the Idar fortress ! All these give a wonderfully unique proof of the glorious past of this area. You may have heard the names of the first of the past series of Tirthankaras called Aadinath (Rishabhadeva Kesariaji) and the last i.e., twenty-fourth Tirthankara Shri Mahavir Swami. I feel many places here where Shri Mahavir Swami who perfectly brought to full light the great Jain spiritual administration and his disciples beginning with Gautama who are known as Ganadharas moved and meditated on these hills around Idar. All his disciples attained liberation excepting one who was left behind and so he has taken birth in these times and by him many living beings are likely to be spiritually benefitted."

Hemachandracharya flourished during the reign of king Kumarpal. The growth of Jain spiritual administration has stopped after Hemachandracharya as no powerful Acharya is known to have occured till date. Not only this, but his followers mainly devoting their energies to external worship and rites mostly forgot their main objective of liberation and as a result there have arisen many sects and subsects which have by their internal quarrels led to the slandering of the main Jain religion by other religious sects. Rightly speaking, the spiritual secret is not understood by them, and therefore such a situation has developed where only attachment to activities is prevailing.

Nobody reads the spiritual message of `Bhagwath' and other religious books called `Puranas' and so they call them to be imaginary stories. Moreover without understanding the real deep meanings of the sports and dances of Lord Krishna with his cowherd colleagues, people criticise him. For example, the Gopis in love with

Lord Krishna are selling him putting him in the earthen pots on their heads loudly calling out to people around `Take this Madhava, Take this Madhava'. Not grasping the deep spiritual meaning of these statements, the people only criticise. What they should really understand by the words `Take Madhava' is that mental aspirations in the form of Gopis or Cowherd women established their union with God in the form of Madhava in their minds."

Motilal narrated the talk he had with Shreemad at Nadiad station to the monks who were staying in Nadiad at that time and so those who were intending to return to Khambhat or Ahmedabad postponed their return and all of them decided to go to Idar to have more contact of Shreemad.

Accordingly the three monks Shri Lalluji, Shri Mohanlalji and Shri Narasinharakh went to Idar earlier, and Shri Devakaranji, Shri Velshirakh, Shri Laxmichandji and Shri Chaturlalji-all these monks slowly followed the first three monks. Shri Lalluji stayed in the Upashraya at Idar and went to the hospital of Dr. Pranjivandas Mehta in search of Shreemad. At that time Thakersey, the son of the sister of Shri Saubhagyabhai was with Shreemad and he said, "That monk has come." Shreemad said to Thakersey, "Take him directly to the forest and tell him not to come here."

Hearing this Thakersey directed Shri Lalluji to go with him to the forest. Shreemad followed them. Shreemad took Shri Lulluji in a nearby shade of mango tree and asked Lalluji, "What had Motilal told you ?"

Shri Lalluji replied, "You had inquired with Motilal as to where we were to go, and Motilal replied to you that we had decided to return to either Khambhat or Ahmedabad. You then said to him that it was alright and that you were going to Idar for retirement. Therefore with the desire to have more contact with you, feeling that we will be more benefitted in your company for long hours during your stay here in retirement, we have come here. Shri Devakaranji monk is also on his way to Idar behind us. I felt that in Vaso, I could not have enough time to see and hear you there because of contact with many people and so thinking to get more time with you here, we have come here. When we were on our way here Shri Devakaranji Monk said, `We too have a desire to be with Shreemad at Idar, I have taught others for a long time, and now if you desire your soul's benefit, we too desire our soul's benefit. So saying he has followed




Hearing this, Shreemad slightly annoyingly said, "Why are you after me ? What more now ? I have told you everything that you had to learn. Therefore you should return away tomorrow. I am arranging to send a message to Shri Devakaranji not to come here and go back to some other place. I wish to stay here incognito and I do not want to be in contact with anybody and remain unknown. Do not come to doctor's residence to collect food. You may arrange for it from some other place and return back."

Shri Lalluji requested : "I shall follow your advice but as Shri Mohanlalji and Shri Narasirnharakh could not pay their respects to you in person, if you permit, we will stay for one day and then move."

Shreemad agreed to this request and said, "Well, you can do that way."

Shri Lalluji Swami has given biographical information about his spiritual contacts with Shreemad at Idar as under :

Second Day

On second day morning under the same mango tree, we three monks went and Shreemad who was coming towards us loudly chanting devotional couplets in Magadhi language in a deep lowlying road and so not being seen by us but we could hear his recitations. We stood waiting for him under mango tree and just at this time he came near us and keeping his face towards the east, he sang the following Magadhi couplets and repeated the same for about half an hour and then for another half an hour keeping steady his mind, body and speech, remained silent in deep meditation enjoying spiritual equanimity.

1. Ma Mujjaha Ma Rajjaha, Ma Dussaha Itthanittha atthesu|

Thiramichhahi Jai Chittam Vichitta Jjaanappa Siddhiye||48||

2. Jam Kimchivi Chitanto Nirihavitti Have Jada Sahu|

Laddhunaya Eyattam Tadaahu Tam Tassa Nichhayam Jjhanam || 55 ||
3. Ma Chitthaha Ma Jampaha Ma Chintaha Kimvi Jena Hoi Thiro|

Appa Appami Rao, Inameva Param Have Jjhanan||56||
-Dravya Sangraha

Meaning : 1. "If you desire to fix your mind in various forms of concentration and meditation without any mental modifications or desires, then do not get attached to any good or bad objects; do not love them, do not hate them."
(Na Moha Na Raaga Kare Te, Dwesha Na kare Ishta Anishta Chije; Dhyana Vichitta Thavane, Sthira Karava Chitta Je Ichhe 48)
Meaning : 2. It is said that determined meditation is that when thinking about any object, a monk gets totally engrossed in the object with oneness and then becomes totally unattached.

(Dhyeya Koi Chintavatan, Nispruha Vritti Thatan Yada Sadhu;

Tallinata Saadhine Nischaya Tene Dhyana Tyan Laadhyu. 55)

Meaning : 3. "Do not make any bodily movements; do not utter any word at all, do not think about anything in mind: in this way your mind, body and speech will be steady, Only thus your soul will merge in its own nature and then this is the highest meditation."

(Kain Karo Na Chestha, Vichara, Uchhara, Jethi Stira Bano;
Antara Aatma Ramanata Te Tallinata Param Dhyana Gano. 56)

The non-attached condition of Shreemad and also his fixity of his soul in his self and the whole being of Shreemad's personality radiated by his self-illumination on that occasion has so been enshrined in our minds and the unprecedented peace we enjoyed seeing this spiritual phenomenon that we cannot forget. When Shreemad's meditation was over, he only spoke, `Do think' and went away. We thought he might be going away from us for passing urine, but he in an experience of total unattachment, went away. We looked around for him but we could not see him; therefore in a mood of repentance, we returned to the Upashraya and after finishing lunch we were sitting quietly and in the meanwhile Thakersey came to us and we asked him about the letter to be written to Shri Devakaranji to which Thakersey replied that the letter is already written but it is not posted.

That very evening Shri Devakaranji arrived at Idar. Then we were permitted by Shreemad to accompany him for seeing the temples on the Idar hillock and Shreemad called for the keys of the temple locks and got all the Digambara and Shwetambara temples opened and we in veneration bowed down to the idols of Tirthankaras in these temples. Shreemad for the first time here permitted us to bow



Then the highest preceptor Shreemad asked the monks present as to what is meant by the special light the Yogi are said to experience in their deep meditation ? As none of us could reply to this question, Shreemad said answering this question, "The student of yoga actually sees in his meditation what he strongly desired to see. For example it the yogi imagines the Self as a bull with a tail as large as this hillock, he sees the same in his meditation, but this is only that he saw in it what he had desired to see. But in reality the Self is beyond all desires and imaginary forms; the self is in reality only the knower of all these forms."

After such explanation he elucidated the various qualities of the soul of Siddha, saying by the help of the Keval Jnana absolute knowledge possessed by the Siddha, they know that we are all sitting here and they also know when we get up and move further from here. So the experiences of the Siddha go on changing.

In such talks at about 1.00 p.m. we all monks with Shreemad returned to Idar city. While we were returning, Shreemad loudly recited the first Magadhi couplet of `Dravya Sangraha' and we enjoyed the divine musical note of this couplet just as a cobra will dance to the tune of a flute played by a musician. That couplet is as under :

"Jivamajivam Davvam Jinavaravasahena Jena Nidditham,

Devindavindavandam, Vande Tam Savvada Sirasa || 1 ||

-Dravya Sangraha

Meaning : "I always and in all ways fall at the feet of that great Tirthankara Bhagawan who is venerated even by God-Indra and who is the highest among all the Jinvar and who has clearly shown the distinguishing characteristics of the fundamental two reals namely the living soul and the dead matter."
("Jiva Ajiva Padartho, Jinvara Raje Janavia Tene;
Devendra Vrunda Vanditane Vandu Sheersha Sada Namavine")

Fourth day

After mid-day, Shreemad sent Thakersey to Upashraya to call all seven of us. We accompanied him. In the foothill of Idar hillock we had darshan of Shreemad. Before climbing up the hillock, Shreemad sent Thakersey to bring the keys of the locks of Jain Temples and we all sat there at Shreemad's feet. At this time Shri Mohanlalji requested that after taking food he took a little more time than oth

down to the idols featuring the non-attached postures of the departed Jain Tirthankaras. The joy we felt in bowing down to these idols of our loved Gods is beyond description.

Shri Thakersey showed us all the places on the Idar hillock wherever Shreemad had itinerated and so regarding these places as fortunate resort of Shreemad, with a feeling of deep faith we returned to the Upashraya.

Third Day

On the third day early morning we were instructed by Shreemad, to assemble under the same mango tree and therefore we went there. He also came there. This time the weak body of Shri Devakaranji monk was shivering in cold as it was winter at that time and so Shri Laxmichandji monk covered it with cloth. Seeing this Shreemad remarked: "Do you feel cold ? Do you want to banish it ?" So saying Shreemad got up and started walking and we followed him; he was so fast walking on an uneven road strewn with sharp pebbles without caring for bodily harm, completely centered in his soul and we followed his foot steps and we came near a big stone on which Shreemad sat keeping his face towards the east. We sat in front of him. Then quoting a reference to Pudhavi Sheela in the Jain scriptures he said that he was sitting on the same Pudhavi Sheela (stone). He described about this Pudhavi Sheela at length and he began to read sitting on it, the book `Bruhad Dravya Sangraha' which he had procured from the library of Digambara Jain Pustak Bhandar at Idar. He had read nearly half of it there and our souls were enjoying at this time the joy of devotion to our right religious preceptor Shreemad and we all were exhilarated or elated with unprecedented atmosphere of utter non-attachment. Shri Devakaranji with a feeling of extreme non-attachment said : "Now we have no need to return to the city." To this Shreemad said : "Who wants you to go to the city ?" Shri Devakaranji said, "What to do ?. This stomach is there." Shreemad said, "Monks have stomachs to feed and it is only meant for benefit of the world. Had the monks no stomachs to feed, they would not have gone to cities and villages and remained in the solitude of the forests in caves, moving about in the forests experiencing total non-attachment to worldly life and that way they would not have proved to exist solely for uplift of the worldly public. Therefore the stomach of the monk is for the benefit of the whole world."



ers to tie his Muhpatti and so the Maharaj was punishing him. Hearing this Shreemad ordered all to remove their Muhapattis and further said that they should not tie it at all while moving in the twenty miles area around Idar. In case anybody asks, explain to them peacefully.

Thakersey brought the keys and we were ordered to go second time for salutations to the idols of Tirthankaras on the top of the Idar hillock. Shreemad went to Idar city. We went up the hillock with Thakersey and got into both the temples and worshipped. Further we saw the cave of Bhurabava. Thakersey showed us all various places where Shreemad had itinerated for days together in meditation. We bowed down to each one of these venerable places and seeing each of these fortunate places we felt that these places were extremely lucky to have experienced the touch of Shreemad's sacred feet because who else other than an all-knowing saint can visit these excellent places of spiritual worship ? Thus praising Shreemad and his spiritual divine excellence and reciting Shreemad's devotional poetic compositions we returned to the Upashraya.

Fifth Day

Today on the fifth day as arranged before, we seven monks were called to meet Shreemad under the same mango tree and so we went there and Shreemad also came there to meet us. Under that mango tree we used to meet our venerable preceptor Shreemad and enjoy his spiritual discourses, so to us the mango tree was like a Kalpavruksha-a tree known in the epics as giving the fulfillment of the desires, an essence of all three worlds.

Today we went on the foot track going up the Idar Hillock which was strewn with brambles, even then Shreemad was walking ahead very fast like a liberation path finder for us. At this time the old monk named Shri Velshirakh said that he feared that one among them world be left behind because inspite of the path being arduous up the hill, Shreemad was climbing fast leaving than all far behind.

Shreemad reached the top early and sat on a large stone. We also reached there and sat near him paying due respects to him. Then Shreemad said that in the vicinity a tiger abides but all of you should remain fearless. See this stone is a seat of as Siddha and he who has now been sitting on it is the Siddha. So saying he changed his gaze and added that all these wonderful powers gradually mani

fest in a soul as it advances on the spiritual path to liberation. So saying he asked whether a man down below could see us here on the hill top and I replied, "No he cannot see us."

Then Shreemad said, "Similarly a soul dipped in lower worldly life cannot know the nature and form of the highly advanced spiritually all-knowing soul, but if such an soul acquires ability and attains self-advancement than he can see that.

From this hill top because of height we can see he whole city and everything all around upto a long distance from here but the man standing at the foot of this hillock can see only that piece of land which is near to him. So the realised all-knowing saint from his highly advanced state advises others in the lower states to come up a little and then he will understand. After this talk he recited the first couplet of the third chapter of `Uttaradhyayana Sutra' in such a melodical note that the whole atmosphere around became spiritually surcharged with reverberations of the song.

"Chattari Paramangani Dullahaniha Jantuno |

Manusattam, Sui, Saddha, Sanjamammiya Viriam |"

Meaning : In this world four principal traits of religion are difficult for a living being to acquire and they are : (1) Human birth (2) Hearing of the religion (3) Faith in right religion and (4) Restraint in the form of recoiling from all aspirations good and bad and turning one's all powers to achieve this restraint. All these four traits one after other are very rare to acquire.

(Chare Angoya Dushpraya, Jivone Jagaman Bahau;
Manushyatva, Shruti, Shradha, Sanyame Virya Jagavun.)

Then Shreemad asked Shri Devakaranji monk to recite the above couplet but he could not recite it correctly after trying to do so two or three times. Then I was asked to recite the same couplet and I too could not recite it correctly. Then Shreemad said : "All right you are doing it much better than the saints or monks of Limadi village. Then he said to all of us : "All of you sit in Padmasan (a posture fit for meditation) and feel that you are like Jina Bhagawan; then you hear the couplets of `Dravya Sangraha' and take their meanings to your attention," Ordered in this way we all sat in Padmasana and then Shreemad sang these couplets in a thundering sound, explained their meaning and told their essential significance. Thus he explained to us the whole book `Dravya Sangraha' completely and we kept seated



in Padmasana during this without any movement, and we understood the whole book according to our capacity and spiritual progress.

Shri Devakaranaji monk got so much intoxicated by this spiritual contact with Shreemad that he exclaimed : "Of whatever contacts we had with Shreemad, this one is most enlightening, just as the golden pot is put on top of a temple, today's contact tops all previous ones and is extremely beneficial to us spiritually."

Then Shreemad referred to Shri Gunabhadra Acharya, the author of `Atmanushasana' and said that in the later portions of his book, Shri Gunabhadra has been enjoying in the highest knowledge of the Self, and so his description of self-knowlege in his book indicates his high achievement of self-knowledge and self-experience, and Shreemad read out to us the later part of the said book.

While in contact with Shreemad at Idar, once the merciful Shreemad said to us under the shade of the same mango tree. "You monks ! The spirial aspiration of a living being howsoever strong and acute it may be, sometimes gets slack. For example the stage of Ambalal at first was so devotional and obedient and his devotion and mental stage of non-attachment was so strong that it would lead him to achieve high spiritual super powers and so whatever I would say in a spiritual discourse for three to four hours he used to remember it in my own words so accurately that he would write it out even after two or three days. But today he has dropped down in sloth and greed and this fault will develop in him was known to me twelve months in advance. Hearing this I felt much sorry and I asked, "Would his state remain in fall as it is now ?" Then Shreemad replied, "O Monk ! Do not feel sorry. This happens sometimes like a leaf being swept away in a river water current, gets entangled with a web in the way but the same leaf is freed from the web by a subsequent strong water current and led by the current forcefully goes to the ocean with the current. Similarly by my teaching and advice his sloth will be totally destroyed and he will reach a very high stage of Self-Knowledge and liberation."

After this talk was over Shri Mohanlalji monk asked Shreemad, "Suppose some one asked us as to which Jain sect we belong to and what Pratikraman we are following then how should we reply ?"

Shreemad, the all merciful, replied, "You should say that you are a Sanatana Jain, eternal Jain follower and that your Pratikraman is to get totally freed from all sins." Adding in this context Shreemad

said, "O Monks ! Pride makes a living being to turn round in the cycles of infinite births and deaths; pride is so powerful that it has destroyed even highly respected and elevated persons. Once I had been to the monk Jivanaji of Limdi Jain Sect in the village near Morbi and there I told him in my talk with him, his date of birth and the constellation of the planets in which he was born. He asked me how did I know it; to which I replied, by the purity of my soul I could know it. But he was much anxious to know about it, so on my return to Morbi, he came to Morbi and staying in Upashraya he used to send messages with Revashankarbhai that he desired me to see him. So one day Revashankarbhai took me with him to Shri Jivanaji monk in the Morbi Upashraya, though I told him that no useful purpose is likely to be served by my meeting him as he has no desire for self- knowledge. This time many persons were present there and the Upashraya was overcrowded. When we sat with Shri Jivanaji monk, he setting aside the main matter, asked me whether there is any reference about the idols of Tirthankaras in the Jain scriptures ? Hearing this, I kept quiet, but that monk continued to ask the same question again, then I got up and said : "Maharaj, you swear by Lord Mahavir and say whether there are references of the idols of Tirhankaras or not in the scriptures read by you till date ?" Hearing this the monk rendered speechless. Then Revashankarbhai scolded him and said that he should not have raised this matter in this assembly and whether he called for Shreemad for such discussions After this, we came back.

Saying this talk Shreemad told me, O Monk! If there is a possibility of any living being to adopt right path for liberation, then we take him to that path even by saluting him. Then I asked Shreemad, Suppose one asks me about Gunsthanak - stage of religious good virtues-I am in, then how should I reply to him ?' The merciful Shreemad replied, `Say that your stage is sixth by Dravya and by aspiration the fourth.'

In the evening of this fifth day we were ordered to go and see minutely the yoga postures of Digambara Jain Saints engraved in the cony shaped umbrella structures prepared after their deaths by their devotees by way of commemoration. So we all seven monks went there to see them and that place was naturally such as to inspire us to non-attachment and calm down all our mental modifications by their being in absolutely solitary places and they were



very near a crematorium thus the surroundings were very favourable to the upsurge of feelings of non-attachment and indifference.

In this way while moving, we came to a very ancient cave with a water pond nearby and a big high slab of stone just like a seat for meditation and we moved further watching these places and we were told by a resident of Idar that Shreemad stayed in this ancient cave for about a month and a half. Thus thinking about the uniqueness of Shreemad's soul power, his fearlessness etc., we returned to the Upashraya.

On the sixth day as ordered by Shreemad we moved out of Idar and I, Mohanlalji and Narasinharakh moved in various small villages around Idar city and in some of the places finding the hilly solitary places very convenient for our meditation we stayed there for some time. Every day morning, we three used to climb the hillock and sit in meditation there at some distance from each other and remembered the teachings and talks of Shreemad and read the letters addressed by him to us paying special attention to the instructions contained in Shreemad's letters to us. We read them, deeply reflected on them and meditated on the teachings conveyed in the said letters. Sometimes we spent very pleasant and golden time in devotional prayers, and this solitary place enhanced our intoxication of Shreemad's contacts with us and his teachings and advices to us for spiritual uplift.

This time Shreemad stayed in Idar for three months; he used to spend much time in the caves and in freely moving in the forests around. He had gone to Vavania from Idar for three months and then he returned to Idar and after staying there for a few days he went to Mumbai where he stayed for seven to eight months.

Shreemad stayed in Dharmapur forests for some days in V.S. 1956 from where he went to Vavania and from there till the Paryushan festival he stayed for two months at Morbi.

--- xxx ---



Shreemad has written 51 sayings on `Sanyati Munidharma' - the religious practices of a monk from the Jain religious scripture `Shree Dashavaikalik Siddhanta.' First eight sayings have been translated in Gujarati from the fourth chapter of the book. From ninth to thirty-sixth sayings are translated from the sixth chapter and the last fifteen sayings are from the last couplets of the fourth chapter. Sometimes the sayings previously written might have been printed together while publishing, so in this way these fifty-one sayings are collections of various couplets selected without following their chronology in the original Magadhi language of the book and yet this translation discloses well the hidden meaning of the couplets in substance so that the reader in Gujarati may read the continuity of meaning in it and remember the original Magadhi couplets well without any special effort. Sometimes the whole meaning of the couplet is clearly expressed in one sentence in Gujarati e.g., the meaning of nineteenth couplet the original is expressed or stated in one sentence- `Do not touch even a blade of grass with greed.' In this way preserving the aphoristic style of scripture and keeping metaphysical and spiritual benefit in view the heart talking method of the author of the book is clearly seen in all Shreemad's translations.

Such translations written by Shreemad in V. S. 1953 are published in a book form named `Moksh Siddhanta'. In this book under the title `Dravya Prakash', he has researched all three parts of `Dravya Sangraha' and commented on it though this is left incomplete. In the eighth part of `Dravya Prakash,' Shreemad has translated nineteen couplets (from 31st to 49th) systematically and it has already been published. He has tried to bring out clearly the meanings of these couplets in the strain of the original writer in beautiful and melodious expressions in Gujarati.
It has been said by Shreemad that he had started writing the annotations of `Svarodaya' of Shri Chidanandji. Similarly he had started writhing explanatory notes on the prayers of twenty of twenty four Tirthankars written by Shri Anandghanji. The incomplete annotations of the first two prayers have been printed under Item No. 753 in the book `Shreemad Rajchandra'. They speak out the attractive, effective and still simple style of Shreemad's writings. These translations can inspire a highly developed religious great soul to



complete them, keeping in mind as ideal, the first two prayers as translated by Shreemad. Shreemad has shown in his translations of two prayers the wonderful art to probe the deeper thoughts of Shri Anandghanaji in writing these prayers.

He has taken one from Sixth Drashti of the Eight Drashti written by Shri Yashovijayaji and has expounded its meaning in his three letters nos. 393, 394 and 395 in such an excellent way that the hearer or the reader can understand quickly the meanings of these eight sights expressing spiritual principles, and can retain their permanent impressions in his heart. Such capacity is rarely found in writers and translators. The line of the sixth Drashti translated by Shreemad in Gujarati is as under:

"Mana Mahilanu Re Vahala Upare, Bija Kama Karant,

Tem Shruta Dharme Re Mana Dradha Dhare, Jnanakshepakavant.

-Shri Yashovijayaji

Meaning : "As a married woman while carrying out all other activities of the day, fixes her heart on her husband wherever he may be; similarly a spiritual aspirant desiring knowledge of the self, keeps his mind constantly engaged in his religious duties prescribed by his preceptor and proceeds in his religious path while carrying out all external activities."
In the month of Falgun V. S. 1955 Shri Ambalalbhai wrote a letter to Shreemad at Vavania asking him for instructions about Shreemad's translation of one hundred verses of `Atmanushasan' as to whether he should allow it to be kept at Kavitha or should arrange to get it to Khambhat. In reply Shreemad came to Kavitha for retirement for a few days and there he completed this translation of hundred verses and so he totally translated three fourths of book but this total translation has not yet been printed.
Shreemad had also started translating Bar Bhavana from `Shri Ratnakarand Shravakachar' and he completed `Anitya Bhavana' and `Asharan Bhavana' and started translating `Samsara Bhavana' which remained incomplete and that incomplete translation was printed by the late Shri Pujabhai Hirachand under the title `Bhavana Sangraha' in V. S. 1968. One who reads this composition would hardly feel it to be a translation as in it Shreemad has maintained the original author's flow of thought. One who has once read those nineteen

pages full of the extolling of the spirit of non-attachment, would like to read them repeatedly.

Shreemad has completely translated only one book, well known to all Jains and that is `Panchastikaya' written by foremost Digambar Acharya, Shri Kundakundacharya. This book is in two parts one having one hundred verses and the other having fifty-eight verses. This whole book is translated in such a style as if Shri Kundakundacharya, has written it in Gujarati only. No comments or expository words for translating the original poetic couplets into Gujarati prose to convey the continuity of running meaning are added by Shreemad, adding only few words for clarity of the hidden sense or meanings and these words are put by him in brackets to preserve the identity of the original text. This translation is made to help a thoughtful person trying to understand the secrets of Jain religion to grasp them fully and following them to obtain the path of liberation. When Shreemad sent this translated book to Shri Dharshibhai, he wrote in the accompanying letter about the greatness of this book as under :


"Dravyanuyog" is very deep and abstract. It is the essence of the teachings of the Nirgranth - totally unfettered. Reading it carefully it can lead one to Shukla Dhyan-pure meditation-by which one can obtain Keval Jnan-absolute knowledge. Attainment of Dravyanuyog is possible only after great efforts. This `Dravyanuyog'-perfect grasp of the fundamental Dravyas or the independent reals can be achieved by a spiritual aspirant when he cuts clear of infatuating perceptions or he destroys them all together and when he is totally apathetic to all sense allurements and when he deeply and wholeheartedly serves his self realised spiritual preceptor.

When the self-restraint goes on rising, there emerges `Dravyanuyog' in a real from. The cause of increased self-restraint is purity of Samyak Darshan and cause of this also happens to be Dravyanuyog.

Normally to be fit for Dravyanuyog is very difficult. Only those who have been settled in their Self, having a sight or vision of complete non-attachment, or those who are totally detached from worldly life such great souls or persons are the fit receptacles of Dravyanuyog.

This `Panchastikaya book' was translated by me in abridged form in Gujarati to help some great soul or person to reflect deeply



on it and so I have sent it to you for your reading and thinking on it.

Oh! Arya (Noble person), the fruit of Dravyanuyog is the restraint in the form of complete retirement from all aspirations and these words of mine you keep embossed or impressed in your heart; do not waver in your firmness about them. What more should I say ? It is the secret of Samadhi or equanimity, it is the unique way to get free from all sorts of misery and unhappiness."

The next part of `Moksh Mala' called `Prajnavabodha' was started by Shreemad and its contents were dictated by him in the month of Bhadarva of V. S. 1956 and it is printed under No. 946 in the book `Shreemad Rajchandra'. Had this book, judging from its contents, been completed by Shreemad, it would have been the foremost composition in the galaxy of religious and philosophical works of our time, as he had selected such type of subjects.

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"Vajradapi Kathorani Mruduni Kusumadapi,

Lokottaranaam Chetaansi Ko Hi Vijnatumarhati.
-Uttara Rama Charita

Poet Bhavbhuti in the above verse of his book `Uttara Rama Charita' says that who can measure the depths of the hearts of the great person which are harder than the hardest stones and at the same time softer than the very soft flowers ? In the same strain Shreemad has written, "Who but the pure at heart will appreciate my sayings ? If all could properly and easily test the sayings of the all-knowing great saints then liberation for them would be of easy reach." Besides he writes : "Let us know that there is non-existence of Charam Shariri in the present age but with the feelings of disembodiedness that lies with the soul and so from that point of view, not only the state of Charam Shariri is there but it is the state of Siddha, and if this feeling of disembodiedness is said to be nonexistent in this age, then it is like saying that in this age my existence is not there."
"What more I need to say ? It is not by one sided view point but it is only by the essence of the great religious truths preached by Lord Mahavir which is to be understood by the guidance of true self-realised preceptor only and that is the only remedy for complete repose of one's being in his eternal self.
"Take it from me with full faith that had I in my present birth no connection with worldly ties, I could have been yours and many others unique benefactor. I do have activity but there is no disturbance by it. But had I been totally retired from worldly considerations. I would have been the cause of locating right liberation path for others. Still it may be delayed for some time. Besides the present times are also adverse due to Pancham Kal. The possibility of persons going to reach liberation is also rare, and due to this and other factors this might have happened. In his autobiographical description in a poetic form he sings as under :

"Yatha Hetu Je Chittano, Satya Dharmano Uddhara Re,

Thashe Avashya Aa Dehathi, Ema Thayo Nirdhara Re.

-Dhanya Re Divasa Aa Aho !"



Meaning : I have determined that by this body I shall bring to light the nature and power of true religion which seems to be the aim of my birth. So this day when I feel this significance of my life is a very fortunate one for me."

About this subject he has written in prose as under : In my very young age I had a strong desire to uplift my religion. Then when I came to possess knowledge, this desire had gradually quelled down. But some persons came into my contact and when they saw in me some specific religious qualities of the original Jain religion. And on this side hundreds and thousands of persons I came into contact with from whom I can find only about a hundred persons who could understand religious subjects and keep faith in the preceptor of such subjects. From this I saw that there are people who desire strongly to liberate themselves. But they do not get a proper teacher to guide them. In case they are able to contact such a teacher then many of them can follow the right path of knowing their real selves and this way an atmosphere of virtues like sympathy or compassion for all living beings can easily grow. Seeing this an idea arises in mind that if some one does this important work, it would be good for many persons, but when I look around me to find out such a right person to work as a religious preceptor, none comes to my sight. So I turn to myself to take up this work, but from my birth I have felt that this work is so hazardous that it surpasses comparison with all known hazards, and so I decided that so long I do not possess enough for such work, I should not even entertain any desire for taking it up myself and mostly till today I have acted accordingly. To some I have explained the nature of the religious path but to none I have given even one vow of Pachhakhan; or mostly to none I have said that you are my disciple and I am your Guru or spiritual teacher. The purpose of this saying is that I have an only idea that when I completely abandon all worldly connections I may start guiding religious souls if this work naturally falls upon me.

In real sense, I am not bent upon doing this work. I only have strong feeling of compassion and presence of knowledge and due to that some time such activities occur and to a little extent I have that feeling in my being, but it is in my control. I think it is possible for me to guide many thousands of spiritual aspirants and show them the way to their quick progress on the path of their self liberation if I abandon all worldly connections. By coming into my contact, many

spiritual aspirants may strongly renounce their worldly life as I have in me a great degree of renunciation.

The honour of establishing a religion is very great. It is possible that my strong desire for it may be in the background of my desire. But testing my soul many times, such a desire of power is not likely to succeed and it may gradually in future die out. Because even if I have to face death before I succeed in being properly qualified for being a religious preacher of Jainism I would prefer it. For getting this proper merit there is a constant appeal in my soul to abandon all worldly acquisitions. I definitely feel that at present I am quite fit to bring to light or establish a religion propounded by the Vedas; but if I want to establish a religion propounded by Jineshwar, then I do not possess the required fitness. Even still I feel that I am very near to that fitness."

Besides on the same subject he declares by way of prayer his line of thinking about religion as under :

"O Lord ! Arrange either to let my desire for rejuvenation of your religion quell easily in me or let it successfully work out in my life.

The positive success seems to be difficult because there are many sharp differences of opinions and views even on small matters and the roots of these differences are very deep. People at present have gone miles away from the original Jain religion so that even if we have to bring them to have a genuine desire for the original Jain religion, one has to spend a long time with for this work and still I feel that it is difficult for them to do it as their personal and institutional prejudices about the correct religious path have made them blockheads."

Shreemad used to suffer from a headache even by sun rays falling on his head, and when the pain of such a headache was unbearable, then he had to take the smoke of fifteen to twenty peppercorn burnt in fire.

Shreemad had come from Idar to the village Naroda near Ahmedabad where monks were staying in V. S. 1956, and some aspirants had come from Ahmedabad to Naroda to see him. After twelve o'clock in noon as decided earlier all the monks had to go out in the forest near the village and so they had been at the outskirts of Naroda



village waiting for Shreemad to join them. Accordingly Shreemad with the aspirants joined the monks and saying that the bare footed monks might be suffering from scorching sunheat, he took out his footwear and went on walking slowly and all of them sat under the shade of a banyan tree. Shreemad's feet were turned red by heat but he did not soothe them by his hand. Shreemad looking at Shri Devakaranji said, "Now I desire to be totally unattached to anything and I do not like to come into contact with anybody. My soul desires to enjoy in such a condition of utter self-restraint."

Shri Devakaranji said, "The all-knowing great soul has infinite mercy, where that mercy would go ?"

Shreemad said, "In the end that also has to be abandoned."

Again Shreemad in V. S. 1957 came to stay at Agakhan's bungalow in Ahmedabad with his mother and wife and this time all the monks came to Ahmedabad to be with him after finishing their monsoon stay at prearranged different places. Then Shreemad had with him hand written, manuscripts of Digambara Jain works called `Jnanarnava' and `Swamikartikeyanupreksha; one of which was given to Sri Lalluji at the hands of Shreemad's mother Devamata and the other was given to Shri Devakaranji at the hands of Shreemad's wife Smt. Zabakaba, At that time the other accompanying monks showed reluctance to lift these books and marking it remarked with a view to indirectly suggest to these monks to avoid committing such reluctance. "O monks ! This soul has suffered many burdens of wives and children but it has not served the noble religious saints or their works without sloth."

Shreemad said to Shri Laxmichandaji : "While on religious tour with Shri Devakaranji you carry with you the book `Jnanarnava' till he gradually finishes its reading. Similarly Shri Mohanlaji monk should carry with him the book `Shri Kartikeyanupreksha' while moving in religious tour with Shri Lalluji till Shri Lalluji finishes its reading. Shri Devakaranji asked Shreemad : "How did your body get so much weakened ?"

Shreemad replied, "We have taken opposition to this body because it had taken the undesirable and harmful food while I was in Dharmapur." He had also requested other monks to help one by one the lifting of religious books while moving in religious tours in future, and to deeply think and reflect over the contents of these books.

During this time Dr. Pranjivandas came there to see Shreemad and Shreemad said to him, "These two monks Shri Lalluji and Shri Devakaranji are like the monks of Choutha Aara and they are therefore ideal symbols of the Choutha Aara." Hearing these words Dr. Pranjivandas saluted to the monks very joyfully.

Shreemad wrote out in brief twelve vows and gave that paper to his mother Devamata and sent her with Shri Ambalalbhai to the monks so that they can give these twelve vows to her for daily observance. Smt. Zabakba (Shreemad's wife) had also been with her mother-in-law and Shreemad suggested to Shri Devakaranji to explain to her the merit of complete celibacy from `Shri Jnanarnava' and so Shri Devakarani read out that portion from `Shri Jnanarnava' to her. Shri Devakaranji then said to Smt. Devamata, "O dear mother ! Now you permit Shreemad to abandon worldly connections and take up a life of total non-attachment so that he can elevate so many spiritually struggling persons for liberation."

Smt. Devamata said, "I am so much attached to my son Shreemad that I cannot leave this attachment but when he recovers from his sickness now troubling him, I shall surely permit him to abandon the world." On the same day Shreemad went to the residence of the monks in a Bhavasar's garden, where Shri Mohanlalji asked him, "From which part of the human body the soul would normally go out at death ?"

Shreemad giving an example replied, "It is like a flowing water in a pipe that would get out from the point where it bursts. I have closely examined the nature of death which is called death of the living body by worldly persons."

The monks moved from Bhavasar's garden to Saraspur Upashraya in Ahmedabad. Shreemad had asked Shri Ambalalbhai to meet the monks after 12.00 p.m. at midnight and so he alone went to the monks and talked to them : "Today my highest preceptor has showered his unprecedented compassion on me; my sloth has been completely destroyed today. He awakened me and explained to me in an extra-ordinary way the nature of good behaviour related to the right religious path, and altruism." In this strain he talked with the monks till early morning and then he returned to Shreemad.

In Ahmedabad Shreemad said to Shri Devakaranji monk, "In a public assembly I have already abandoned wife and wealth and I now



feel that my mother will permit me for abandoning the worldly life."

Shri Devakaranji said, "Our meritorious deeds of the past seen to have fructified now that we will have an opportunity to serve you and follow your teachings continuously."

Shreemad was to go to Wadhawan camp but before going there he had gone to see the monks. Talking to Shri Lalluji about his proceeding to Wadhawan Camp he rebuked Shri Lalluji as under : "You are always after me and wherever I go, you come running behind me. You do not leave me alone." Hearing these words the monks felt that by so saying Shreemad wanted us to give up attachment to him so they decided to go to see him only when he writes to them, till that time they should engage themselves in religious devotion.

Next day Shreemad called for Shri Lalluji and Shri Devakaranji at his residence in Agakhan's bungalow at Ahmedabad and told them giving last instruction. "Do not consider any difference between me and Veetarag."

Shreemad went to Wadhawan from Ahmedabad and there Shri Lallubhai and Shri Naginbhai both from Khambhat went to Wadhawan to see Shreemad. On their return from Wadhawan to Khambhat, Shreemad told them, "I may or may not see you again, you may or may not contact me again, but have full faith and confidence in me. Note that there is no difference between me and Lord Mahavir, only difference is that of my cloth-Paheran."

During his stay at Wadhawan, Shreemad prepared a plan of `Param Shruta Prabhavak Mandal'- `a society to bring to light and publish the teachings of Lord Mahavir. `He has referred to this plan in his letter written in the month of Bhadarva of V. S. 1956 as under: "I have thought of a plan for making a propagation of the religious literature of the teaching of Bhagawan Mahavir by which the right religion will be brought to light. I will dictate here one hundred and eight beads of `Moksh Mala' as a part of Prajnavabodh." This institution was planned and established for collecting a fund from which the unpublished philosophical books written by great preceptors of Jainism can be published and distributed to the people for the spread of original Jain religion.

After abandoning wealth Shreemad scrupulously followed the vow to such an extent that he would not even keep with him his railway ticket while travelling by train. In case he had to deal with

money by way of fund collection for the `Param Shruta Prabhavak Mandal,' that also he handled with great reluctance.

The aspiration for benevolence was a normal dominant habit of Shreemad from his early age to his last breath along with his keen desire to liberate other's souls from ignorance. He says in one of his letters written in V. S. 1957, "To work for the good of other people is beneficial but because of want of proper merit or by not understanding rightly the responsibility, if one undertakes to achieve good of others, one should be careful enough not to harm or hinder the said good of other people."

For a change of climate congenial to the recovery of his health, Shreemad during his sickness had to stay near the seashore i.e., at Matunga and Sion in Mumbai and Tithal, a health resort near Valsad. Then he stayed for some time in the state guest house of Limdi State at Wadhawan Camp where he allowed his photographs in last Padmasan and Kaussaga postures to be taken at the request of Shri Sukhalal. Then he stayed at Rajkot where many spiritual aspirants used to visit him but not to inflict more strain on his sick body which was unable to keep on talking for long, such contacts and visits were strictly controlled by attending physicians. In case Shreemad wanted to address any letters he used to dictate such letters of a line or two. His last letters from Rajkot are given below :

"V. S. 1957 Falgun Vadi Thirteenth, Monday.

OM. Regarding the body, today the unnatural procedure began second time. Let the correct religious path of the all-knowing saints be all-knowing always victorious."

"V. S. 1957 Chaitra Sudi Second, Friday.

OM. My repeated salutations to the embodiment of eternal silence or peace that is Shri Chandraprabha Swami. The deeds of my past while fructifying gave my body pain but why should I express either joy or sorrow in suffering them ? OM. Peace."

In the service of Shreemad during the last days of his mortal sickness, his younger brother Shri Mansukhabhai, Shri Revashankarbhai, Dr. Pranjivandas, Shri Mansukhabhai of Limdi and some others were constantly present. One week back Shri Dharashibhai and Shri Navalchandhai came to see Shreemad and at that time in talk what Shreemad had said to Shri Dharshibhai was



his words or saying. On the day previous to leaving his body, at dusk he told Shri Revashankarbhai, Shri Narbheram and me among others present there, "Be sure, this soul is eternal, immutable and will surely reach a very high stage and so you behave with peace and equanimity of mind. Whatever jewel like teaching was to be given by this body, for that no time is left. You continue your spiritual efforts. "This was a sufficiently clear warning of his leaving the body for ever but solely led away by our desire to be attached to him and to serve him we could not appreciate his warning to us. We continued to believe wrongly that he was feeling very weak. At about 2.30 a.m., at night he felt much cold and at that time he told us, "Be definitely certain I will have death in constant meditation." But by giving him antidotes his cold subsided and at about 7.45 a.m., in the next morning we gave him milk which he took when body, mind and speech were quite in good condition of consciousness. At 8.45 a.m., he said : "Mansukh, do not be overpowered with grief, take care of mother, now I merge my soul in my eternal Self ?" After this he advised me to change him from his sick bed and put him on a couch. Even then I felt that I should not disturb him in his sickness by this change of bed. Seeing this Shreemad ordered me to change without delay so I arranged to put him on a couch so that he can peacefully lie down while in meditation and on the same couch that holy soul left his body in a condition of peaceful meditation and we could not see any signs of the separation of the soul from the body. As the breathing gradually decreased, the lustre of his face went on intensifying. This meditation of Shreemad while lying down in his condition of dying remained for about five hours 7.45 a.m. to 2 p.m. In the afternoon of the same day and he seemed like in the same state when he stood for a photograph some time ago while he was in Wadhawan Camp and during these five hours there was no passing of urine or stools, or want of drinking water or even tears in the eyes or perspiration of the body of Shreemad. Normally he used to pass stool one hour after taking milk, but today after taking milk in the morning at 7.45 a.m. he showed no signs of answering calls of nature. As the machine could be controlled by a key Shreemad controlled his body leading his mind in quiet meditation allowing his breathing to diminish slowly and take rest for ever. The devotional songs dictated by Shreemad to Shri Dharshibhai only five for six days before his death are with respected Shri Dharshibhai and Shri Navalchandbhai. Shreemad himself acted and moved as a totally

narrated by Shri Lalluji monk in one of his sermons to the religious assembly as under : "Shri Dharashibhai had good knowledge of Karma Granth - doctrine of Karma or activities and he came to see me and have religious talks with me when I was in Dhandhuka and during this time one day he requested me to go with him on the first storey of the Upashraya and so both of us went up and there he closed the doors of the room and bowing down to me in veneration requested me by saying, "A week before Shreemad left his mortal body in V. S. 1957 I had been to Rajkot to pay my respects to him and at that time he said to me that during his life time Shri Ambalalbhai, Shri Saubhagyabhai and you (Shri Lalluji) have already acquired Swarup Jnana-right knowledge of the nature of the eternal Self in them but when I heard these words I felt that they were ordinary ones by way of news but now after suffering his separation for three years I felt that these words of Shreemad were meant by him for my spiritual benefit and so after Shreemad's separation, you (Shri Lalluji) are my only spiritual resort and so whatever Shreemad might have conveyed to you for my benefit, please tell it to me and I shall do accordingly. Now I am passing through the last period of my life and there is nothing more distressing than my leaving this body empty handed or without any spiritual gain. Therefore please have compassion on me today. This is my request." So saying he saluted me with eyes full of tears putting his head near my feet. I lifted him up and with all patience I told him, "O great soul, Shreemad has told me that what he has told me should not be disclosed to others, so I am not fit for telling the same to you." Shri Dharshibhai understood what I told him but on his persistent request to give him something by way of gift I told him the spiritual Mantra which Shreemad had advised me to give to the deserving souls, and Shri Dharshibhai started reciting that Mantra - spiritual words for incantation to be given by a religious preceptor to his disciple. Shreemad had dictated to Shri Dharshibhai many religious devotional songs during his last visit to him.

Bhai Mansukhabhai has described the last condition of Shreemad till his death in one letter as under :

"I am much pained to say that I was careless upto his last moment. He the very holy person warned me indirectly, but I could not take his hint because of my great attachment to him. Now I clearly remember of his warning me once about it but I was an ignoramus, blind to facts and foolish, quite incapable of understanding



non-attached soul and so none of his activities were owned by him, he always behaved as an unconcerned soul considering that attitude quite fit for him. Now that he has left us, whom shall we go to ask for guidance and support ? Our only support and guidance I believe is in the form of his sayings and his excellent spiritual and philosophically religious behaviour throughout his life."

On the death bed of Shreemad Shri Navalchandbhai was present and so in his letter to Shri Ambalalbhai he writes as under : "The physiognomy of Shreemad at the time his leaving body was incomparable, his whole being thoroughly conscious spreading spirituality all around, absolutely peaceful, highly attractive and so luminous that one would not stop seeing him. Not only we felt this way but all others present at these moments were inspired by a strong feeling of deep respect for the departing soul. Whatever feelings we experienced at seeing Shreemad in his dying state are beyond words."

Thus Shreemad Rajchandra the great spiritually enlightened soul left his body and this mortal world and realised his highest Self on the fifth day of the dark half of the month of Chaitra of V. S. 1957. People who knew Shreemad felt the loss to the extent that they could understand him in their contact with him directly or indirectly.

Smt. Zabakba, the religiously devoted wife of Shreemad used to spend her time in repeated recitations of the Smaran Mala advised by Shreemad for her. In a very short time after Shreemad's death she also expired. Shreemad's mother was extremely softhearted and she loved Shreemad so much that she used to burst out in tears if any one remembered or talked of Shreemad to her.

When the news of Shreemad's death reached Kavitha village, Shri Lalluji Maharaj with other monks were in Kavitha. Previous day it was his fasting day. He used to pass his time in a forest nearby and for the first meal after his fast he had been to the village Kavitha. At time the spiritual aspirants of Kavitha were talking about Shreemad's death amongst themselves. On asking them he got this news and instead of waiting for his breakfast, he returned to the jungle nearby and spent the whole day in mourning this calamity of separation from his guru Shreemad Rajchandra He was so depressed hearing this news that he did not even take water for the day. At night other

monks nursed him well. It is natural that separation of a religious master be felt as unbearable and heartrending to a devoted disciple like Shri Lalluji Maharaj as Shreemad was like a Kalpavruksh-desire fulfilling tree for his religious development.

"Sadguruna Upadesha Van, Samajaya Na Jinaroop;

Samajya Van Upakara sho ? Samajye Jin Swareep"

- Atma Siddhi Shastra.

Meaning : "The nature and form of the Jina self-conquered soul cannot be clearly understood by a devotee without following the advice of a Sadguru or a right religious preceptor or master and how can one really feel the obligation without this understanding ? And when the disciple rightly understands the nature of the Jineshwara he gradually proceeds to be one such.
The above quotation from `Atma Siddhi Shastra' of Shreemad Rajchandra clearly helps one to realise how unbearable can become the separation of his master to his disciple as Shri Lalluji learned the nature of his self from Shreemad and so the pangs of separation from Shreemad became unbearable for him.
Shri Ambalalbhai has poured out his heart about Shreemad's death in a letter as under :


"Suppose there is a large forest and there is only one beautiful and peace giving tree in it and in the foliage and shade of this one tree many a birds grow and enjoy life with joy and peaceful quiet, and suppose such a lonely shelter of many birds catches fire suddenly, then think how unsheltered and unprotected and miserable these enjoying birds would feel at this great irretrievable loss. On such a loss there would be no peace even for a moment ! The great poets cannot fully describe the pathos of such a shelterless life. O Lord ! Where have you gone giving illimitable misery to us the lowly struggling beings by your sudden separation ?"

"O! The land of Bharat, could you not bear the light burden of the Lord Shreemad Rajchandra who though within the body was moving on earth as a totally disembodied soul ? If you really needed his body you could have as well relieved me from my body instead and by not doing so you have made my body burdensome to you."



"O! Very ferocious Death, did you not show a slight sympathy. You took a toll of lakhs of living beings during the famine of V.S. 1956 and still you could not sufficiently quench your hunger for living beings, and if it was that, you should have first taken toll of this body of mine. By taking life of my Lord away from us, you kept us lamenting in separation of births together from him! You could have used your cruelty and hardheartedness on me ! What do you look at me with your smiling face !"

"O! Shasandevi-the goddess of Jain Spiritual Administration, where did you hide your power of eternal vigilance when death faced your highly devoted son Shreemad who was primarily helpful to you in spreading your message of revitalizing your religion effectively in this would ? Where did you lose yourself in such a deep happiness that you could not attend to what death was trying to do with Shreemad?"

"O! Lord, in your absence to whom shall we go with our complaints ? When you used cruelty by leaving us, who else in this world will have sympathy for us ? How should I remember, O Lord ! Your highest compassion, unending sympathy, compassionate heart, gentle or tender speech, your power of attracting other's minds, your extreme non-attachment, your unprecedented teaching seed, completely lustrous shining of your right knowledge, right vision and right conduct, your philosophical sport, illimitable peace, your self - less sympathy, teaching without any selfishness, unprecedentedness of spiritually noble contact and such other very best virtues or qualities? How can my pen adequately describe or praise your innumerable virtues which even learned poets and divine beings are unable to describe or praise ? I bow down to your lotus like feet from the bottom of my heart with all my three capabilities of body, mind and speech constantly remembering your highest virtues. May your Yogic power, your established teachings and your knowledge seed protect me always, this is what I desire. I will not forget this remembrance garland of your permanent separation you have given me."

"Sorrow, sorrow and sorrow; nothing else comes to my mind; days and nights I pass crying for my separation from you; I do not see my way."

Given below is an abstract from a biographical sketch of Shreemad published in `Pioneer' daily on 22nd May 1901 after his

death :

"After ten years of business life, he felt that he had accomplished the object with which he had entered business. He expressed his desire to sever his connection with it. After obtaining knowledge, possession of wealth, social position, the enjoyment of family happiness (for Shreemad had parents, one married brother, four married sisters, a wife, two sons and two daughters, all living), he was preparing to renounce the world and lead the life of an ascetic. In the mean time, in his 32nd year, his health gave way. He was treated by a number of competent medical man, and with their treatment there was a change for the better. A relapse, however, followed and after an illness of more than a year, in spite of competent medical treatment and good nursing by devoted disciples, he quietly passed away on the 9th ultimo, at Rajkot. During his long and painful illness he never uttered a sigh or groan. He was cheerful while all others around him were despondent.

Shreemad was in every way a remarkable man. His mental powers were extraordinary. At the same time, the moral elevation of his character was equally striking. His regard for truth, his adherence to the strictest moral principles in business, his determination to do what he believed to be right in spite of all opposition, and his lofty ideal of duty, inspired and elevated those who come in contact with him. His exterior was not imposing, but he had a serenity and gravity all his own. On account of his vast and accurate knowledge of religions and philosophy, his wonderful powers of exposition and his lucid delivery, his discourses were listened with the utmost attention. His self-control under irritating circumstances was so complete, his persuasive powers so great, and his presence so inspiring that who came to discuss with him in a defiant and combative frame of mind returned quite subordinate and full of admiration.

Shreemad Rajchandra deplored the present condition of India and was always solicitous for its amelioration. His views on the social and political questions of day were liberal. Among all the agencies for reform, he assigned the highest place to the religious reformer, working with the purest of motives and without ostentation. In his later years, it was clear that he was preparing to fulfill the mission of his life in that capacity. But unfortunately death intervened and the mission remained unfulfilled. Shreemad had, however, succeeded in creating a new spirit among the Jains in the Mumbai




It is generally believed that had he lived long, he would have revolutionised the whole system of the present Jain religion, and would have taught the people what the Great Mahavir had actually taught. He wanted to do away with the numerous sects of the Jain religion in order to establish one common religion, founded by Mahavir. That such an useful life should have been cut short at this premature age was a distinct loss to the country."

--- xxx ---

Chapter 25

The Enlightened teachings of Shreemad.

The book `Shreemad Rajchandra' is published and it contains mostly his letters and poems which show his sayings based on his own self experience and so they serve as his beneficial advices to fortunate soul striving for a proper religions path leading to self-realization or liberation. This great personage has given the truths to the world, containing practical solutious of problems arising in the religious life of devotees of Jainism and those of other religions the solutions based on his spiritual experiences and enlightenments he received from his study and research of the ancient Jaina religious works, and all this he has done purely with an undeserving benevolence for all religious aspirants of the world. Without considering the fitness of this highly fortunate writer and without valuing the waves of joy and hope aroused by the teachings of this accompolished writer if any halfbaked ignorant person begins or attempts to evaluate these replies of this writer to the questions or problems put to him by his disciples or other inquirers, such an effort would be like the effort of evaluating a jewel by a child by tasting it by his tongue putting it in its mouth. In short the ignorant cannot evaluate or critically appreciate the teachings of the learned persons. Only the sincere researcher of religious truths would testify the truths said by Shremad Rajchandra, and this he can do by adoption of right non-attachment and contact with a right religious preceptor and thereby he can earn proper or requisite fitness to appreciate the beneficial nature of Shreemad's teachings, and his soul will

be his sure witness to these noble teachings of Shreemad. A person with no virtues like humility, simplicity etc. cannot grasp these teachings. Shreemad has said these things in one sentence : "If there were no pride in this world, it would have gained liberation easily here!"

Why all knowing persons are not recognised ?

Besides, he says the reasons why an all-knowing person cannot be identified as under: I know three major shortcomings of a living soul by which he is unable to recognise an all-knowing person (1) Pride that a person says he knows, understands everything (2) More attachment to acquired facilities than attraction for the all-knowing person: (3) fear of social censure, defamation, fear of dishonour and disrespect, to keep away from an all knowing person, and so not to be respectful to him as one should be humble and respectful. Such a person always feels that the all-knowing person is quite like him and so he has not to learn much from him. He values the scriptures and the thoughts of all-knowing person from his own measuring rod; by a little knowledge attained by reading some books, he feels like telling the same to others in various ways-all these faults are summed up in the three shortcomings stated above and the source of these major three faults is Svachhanda the sole desire of a person to follow his whim wherever it leads him to, and the instrumental cause of this whimsical nature is the person's bad contact or company with the unrighteous person" (416)

Methods to remove whimsicality

First forty couplets of `Shri Atmasiddhi shastra' contain a good advice to a spiritual aspirant for selection of a correct religious path for liberation. In them Shreemad writes:

"Roke jiva svachhanda To, pame Avashya Moksha;

Pamya Ema Ananta chhe, Bhakhyun Jin Nirdosha-15

Pratyaksha Sadguruyogathi, Svachhanda Te Rokaya;

Anya Upaya Karya Thaki, Praye Bamano Thaya. 16
Svachhanda Mata Agraha Taji, Varte Sadguru Loksha,
Samakit Tene Bhakhiyun, Karan Gani Pratyaksha. 17
Manadik Shatru Maha, Nija Chhande Na Maraya,
Jatan Sadguru-Sharanma-Alpa Praysae Jaya. 18
Meaning :
"If a living being stops his whimsicality, he can surely achieve his liberation- Innumerable living beings have so ob



tained liberation and this is declared by faultless Lord Mahavira; 15

This whimsicality one can stop by adopting a right living preceptor and without it the rest of the remedies would increase it two fold instead of removing it. 16

If a soul abandons his own whimsicality his own prejudices and his insistence on believing in them, and follow the teachings of his right preceptor, he has got the right understanding to reach the truth because he considers that to be a direct reason of his spiritual advance. 17

Many great enemies of the soul's good such as pride etc. are unconquerable by self-effort but they can be vanquished with a little effort by falling at the feet of a right religious preceptor and scrupulously and faithfully following the path of self betterment chalked out by his right preceptor"- 18

Besides he writes ; "Even if a living being strives to achieve his final good solely by his own efforts for endless period of time he cannot achieve right self-knowledge by himself only, but the staunch follower of the right preceptor's advice can obtain absolute knowledge even in a wink.

"Knowledge can be had from one who has it and this can be easily understood; yet a living being does not leave the support of an ignorant person led away by reason of public obloquy, and this in the root of endless finding actions.

"The advices given in religious scriptures are indirect as their givers are not living to day, and they are told for a soul to be a fit person for obtaining a right preceptor and for being a proper aspirant for liberation. But for actual liberation such an aspirant must contact a right religious preceptor who lives and guides his disciple to the path of liberation." (Letter No. 200)

"Indefinite number of all-knowing persons have lived and gone away in our endless past and they were really great personalities but they cannot come to our present times and relieve us from our faults; that is they cannot come to its now to tell as our faults such as pride, whim etc. But the present living right preceptor can only point out our faults to us and practically guide us for their complete removal and by his guidance compled with our appropriate effort we can remove these faults completely, Just as the distant sea of sweet

water cannot quench our thirst but only a pot of sweet water near us can easily quench our thirst and we can be happy with it

One cannot achieve his good without abandoning all his prejudicial beliefs.

If a living person imagines to achieve his good by meditation or by Samadhi or equanimity of his mind or by yogic practices or by such other similar ways, he cannot succeed this way. An all-knowing person has in mind the way by which he can lead his disciple to achieve his good, and this can be understood by contact with the all-knowing present preceptor. So one should leave aside all these imaginary ways of self-benefit. Therefore a living spiritual aspirant should pay special attention to the fact that if he has contacted a right religious preceptor then his teachings may actually work in his practical life after reflecting on them heard from him and then only his faults pride etc. can be eliminated by him in such a way that cannot others have any opportunity to find these faults in him and talk about them in future- even after achieving such a stage, if a living being still hugs to his faults his old prejudices, his want of humility, his whimsicality, his pride that he knows everything then he should know it for certain that there is no liberation for him. The all-knowing person or preceptor has told everything necessary for his disciple's liberation, what is left to be done is only the disciple's effort to follow it and achieve the correct result namely liberation. (Letter no 466).

On the enlightened path of Liberation

"Do not search anything else; search out a right religious preceptor and follow what he advises you to do, whole heartedly without any doubt constantly breathing his spiritual vigilance and presence in your being and by this way if you cannot secure your liberation then come to me and I shall surely promise to give it to you. If you spend the whole of your life in pleasing your right religious preceptor, is praising all his wishes and in believing them to be perfectly worthy of fulfillment, then within fifteen best of births you will definitely achieve self-realisation or liberation." (Letter no. 76)

The spiritual aspirants should commit to heart and constantly use them for their guidance:

"Om. Do not be dejected for your past, be brave take courage



in both of your hands and follow the path chalked but for you by your right religious all-knowing preceptor and your liberation will be quite easy. A thinking religious spiritual aspirant feels much dejected when worldly allurements some times over power him-causing much harm to his spiritual progress and when he feels powerless to over come such obstacles in his way and in such moments he begins to censure his own soul for this plight; he then hatefully views them, follows the conduct of the great saints and repeatedly remembers their preachings and taking this support, he makes his soul valorous and fight against his weaknesses more forcefully and adamantly, and destroys all of them without resting for a movement, he does not stop at mere expression of his helplessness and dejection. The self-searching spiritual aspirants have taken the same path in the past and only that way they have conquered their self- this matter is worth constant remembrance and need.

The cause of infinite increase of worldly life and the cause of destroying such increase of worldly life. by all well-meaning souls. (letter No- 819).

"To speak insulting words for an all-knowing person or to take pleasure in such a situation, is the cause of increasing endless worldly life of a living being. According to the Tirthankara; and opposite to this, to praise the all-knowing person and to get pleased in a situation where such praises are showered and to behave constantly and with absolute faith in accordance with his spiritual guidance for fulfilling his wishes is the sole cause for destroying the shackles of infinite births and deaths of a soul, this is declared by the Tirthankara; and these sentences are found in the scriptures dictated by Lord Mahavira. Many Jainas may have heard these invaluable sentences, still hardly a few are seen who have made the first of his teachings fruitless and the second of his teachings fruitful. Those who have rendered fruitful the first of his teachings and fruitless the second of his teachings for infinite number of times are many and in such a behaviour the ordinary soul does not take much time to act, because he has suffered the spell infatuation and ignorance of his right path of good from times immemorial. Therefore such souls should work for their ultimate good by setting aside their endless infatuation and ignorance with all their power and begin to avoid the censure of saints and love and hear the praise of saints and their teachings-" (letter No-397).

The teachings of the all-knowing person to the spiritual aspirant

"A man who loves to develop worldly life does not

seem to have heard the sayings of an all-knowing

person or he has not even seen an

all-knowing person-this is what Tirthankara says.
One whose-waist is damaged, all his strength
begins to diminish, One who has been beaten by
the stick in the form of the teachings of an all-knowing
person, in him the strength about world
to that extent diminishes." This is what Tirthankara says.

"After seeing an all-knowing person if you still get attracted towards a woman at seeing her, then know for certain that you have not seen the all-knowing person at all.
"After hearing the sayings or teachings of an all-knowing person, even the living body of a woman must appear to you to be a dead body.
"Rightly wealth and other so called prosperity should appear to you as a perverse form of earth.

"The soul of a person who has rightly heard the all-knowing saint-would settle down only in strict obedience to what he directs and to nowhere else even for a moment." These and other such sayings the all-knowing saints used to address to the adherents of the path of liberation who knowing and hearing them admitted them in their souls and strictly followed them even when they met with occasions of sacrificing their lives for keeping them as fundamental to their own spiritual benefit." (454)

Words, postures and contact of true saint lead to path of liberation

"Oh! The nectar like sayings of the great saints, their postures, and their close contact, the awakener of sleeping consciousness, capable of keeping steady the mental modifications from degeneration inspirer of faultless unprecedented nature of the pure self by only sight, giving direct experience of the pure self, and cause of slothless restraint and family non-attached desireless self-nature and in the end, clearly manifesting super yogic self-nature and keep



ing the spiritual seeks fixed in his infinitely supreme self-may these sayings be victorious in all times past, present and future."

Nature of the world and deliverance from it (875)

"Shree Tirthankara and his subsequent saints have repeated their teachings to many living beings but if one desires to keep away from this direction there is no other go. They have repeatedly harped on the same point that should a living being clearly understand and work on these sayings, their liberation is quite easy otherwise he should not aspire for liberation at all, and it is not also very difficult to realise, because what one has to realise is his own nature and the talk therefore is not about somebody else, it is for the soul proper. How is it possible for one to keep ignorant of his own nature ? But this happens as a man in his dream sees his own deaths which in actual wakeful life, is not possible; so their embodied soul in sheer ignorance of his true nature sees in his life, things that really do not belong to him as if they are his own and a part of his inner being and this belief that what is not-self is really the self is known as worldly life and this is ignorance and it is the cause of hell and heaven, it is birth, it is death; it is body and its transformations, it is son, father, enemy, friend etc, and the moment such belief dies down, it is liberation, self realisation and for the down of such knowledge of one's own true self in an experience of total non-attachment of the whole world, contacts of the knowing saints, study of religious scriptures etc. are called proper means and these means to save one's self can prove fruitful only if one scrupulously employs them assiduously. What more should I say ! If this short teaching fructifies in a living being, then there is no doubt that he has observed all vows, effected all restraints, constraints, rules, incantation, pilgrimages, devotions, knowledge of all scriptures etc." (537)

General teachings and teaching of fundamental principles.

The all-knowing saints have taught in two ways;

(1) Teaching of fundamental truths and (2) The ancillary teachings as a means to understand the fundamental truths. If the means are not properly grouped by the aspirant, then mere hearing of the teaching of the fundamental reals or truths cannot be successfully effective. The way in which the all-knowing saints have realised the fundamental truths by their discriminative experience they have tried to express them in language as for as possible and this linguistic

description of these truths is called fundamental teaching. But to obtain this experience of these truths the main obstacle in the aspirant's path is his misguided intellect from age old times which gives the soul directly or indirectly manifestly or immanifestly the distorted knowledge of the main truths and to lesson the strength of this misguided intellect and to enter the path of correct understanding of the fundamental truths, the main instruments for the living being to adopt or employ, are non-attachment and retirement in peace, and these and other means that make the soul realise the fear of the world entanglements the teaching of these means is called as ancillary teaching--- To decide adopting non-attachment to one's house, family etc is known as renunciation and to acquire this renunciation the diminishing of the obstructing forces (such as anger, pride, infatuation, greed) is called Upashama or quietening down. These two virtues therefore vairagya and upashama remove the distortions of the intellect and bring it to its correct understanding of the soul's nature as external self, By such purified intellect, a living being rightly appreciates reality as it is, the self, not-self etc. Just as the removal of obstructions to correct vision of the eye helps it see an object well so by eliminating or removing the cover of ego sense from the soul, it can see its natural self as it is and it can appreciate the two types of teachings of the realised souls of the past. When non-attachment or renunciation and upashama or removal of anger, pride, infatuation and greed are strong and powerful, there discrimination becomes strong---- the absolute knowledge of the natural self form begins to manifest only when the infatuating activities are destroyed and from this the fundamental principles mentioned above can be correctly understood. Besides the allknowing persons have more emphasized taking care of the means by employing which one can definitely be near the securing of the end. Without adopting the proper means preached by the saints, none can realise self knowledge or liberation. Inspite of these clear instructions of the realised souls, the living soul steeped in ignorance of ages immemorial revels in contact of the wrong persons and does not understand clearly what is his and how to know it and be it and so runs after incalculable worldly objects of external pleasure and temporary enjoyment wasting away the very rare human birth. Unless a man gets clear of these undesirables he cannot expect to achieve liberation. He must try to turn away from the world and not expect to be both in the self and also in the world. So attachment to the world and self-realisation are two extreme op



scribe these three causes in detail below : -

Three causes obstructing the desire for liberation

(1) The little desire to get happiness from this world is generally found before the rise of aspiration for liberation. Causes for this little desire are : It is not definitely accepted by a person that the self alone is true and really existing or it is not yet decided that it is itself infinite and highest joy and bliss; or one finds some joy and peace in the very stage of desire for liberation, and by such joyful experience, external causes of circumstances bringing a little peace to the troubled soul are loved and so one finds a lingering expectation of worldly happiness and this throttles the acquisition of fitness in a person on the path of liberation.

(2) `Seeing highest God only in the realized saint is termed the highest duty of the spiritual aspirant by the all knowing persons and this way of thinking can be the indicator of highest humility and helplessness only by this feeling one finds him as a servant of all living beings and such a person obtains proper fitness for the religious part , till this utter humility or helplessness is clouded, his fitness is obstructed.

(3) "Suppose both these qualifications are acquired by the aspirant even then because of want of fitness in him he may not be certain about the ultimate reals and so his mind may be disturbed and in such a situation the false equanimity arises in him; he believes an imagined object as real and this does not allow him to express highest love for the unprecedented real object namely the Self, for a long period of time and this is the loss of highest fitness.

"Generally I have seen the above mentioned three causes obstructing the aspirants progress in many aspirants for liberation who have met me. Only in some persons I have seen some want of the second cause and so I know that in them by effort this weakness the want of utter humility can be removed, Utter or extreme humility is most powerful amongst the remedies to remove the three causes mentioned above and the root of all these three remedies is to offer highest love to the great soul who can lead us to liberation. What more need I say ? After unending time that is the only path worthy to adhere to."

"To lose the second cause for removing the first and the third

posites; where one is, the other is not. This is true of all times past, present and future." (506)

The root of unhappiness

"Kya Ichhat Khovat Sabe, Hai Ichha Dukhamula Jab Ichha Ka Naasha tab, Mite Anadi Bhul." Handnote !

Meaning : "Your desire of worldly objects is the root of your unhappiness and it makes you lose your soul. Only when you destroy your desires then only your mistake of age-old past can be totally removed."


"Daya, Shanti, Samata, Kshama, Satya, Tyaga, Vairagya;

Hoya Mumukshu Ghata Vishe, Eha Sadaya Sujagya."

(Atmasiddhi couplet 138)

"A spiritual aspirant for liberation is always awake on his path if he possesses virtues like sympathy, peace, equanimity, forgiveness, truth, abandonment of alluring objects, renunciation."

(Atma Siddhi couplet 138)
Qualities of a liberation seeker

`Desire for liberation is that when a person is bogged by infatuating attachments and he tries to escape it and try for liberation; and strong aspiration for liberation is that when a person with singlemindedness moves on the path of liberation from moment to moment. Nothing more to add for strong aspiration for liberation ; but about desire for liberation. I have to say that it develops in a person when he impartially sees his own faults and weaknesses trying to remove them from him and thereby he destroys the egotism and whimsicality in him.

When whimsicality in a person is destroyed or waning there a proper base is prepared for acceptance of the advice of a right preceptor where whimsicality is pressed out then there remain mainly three causes obstructing acquisition of the right path of liberation and they are :

"The little desire to get happiness in this world, want of highest humility and indecision about the real self. The need to destroy all these causes will be told to you after some time. But let us de



path, should firmly decide to be free and keep this decision constantly firm in his mind and work further to implement this decision. Then the path is seen, blindness of ages gets gone for good and this certainly happens and I assure you of it. From indefinite past, the soul has followed the wrong path and so even if it might have performed incantations, penance and reading of religious scriptures in his own way but what should be done by him he has not done and that is finding out a right religious preceptor and following him wholeheartedly. Rishabhadevaji Bhagawan in Suyagadangasutra wherein he has advised his ninety eight sons the real path of self-realisation has advised them as under :

O! Long living souls ! This living being has done everything without one thing and that from own experience I definitely declare :- he has not heard the advices of the all knowing saints, or having heard them has not accepted them well and behaved accordingly and this I have called the Samayik of the Saints or the acquisition of the nature of the Self. Sudharma Swami advises Jambu Swami saying the Bhagawan Mahavira who saw and knew well all the worlds in all their details has advised us as under :- Those living beings who in strict obedience to their spiritual masters saw the right path of liberation, they in endless number have acquired their liberation." Not only at this place, but everywhere and in all scriptures the right advice is the same.

`Annae Dhammo Annae Tavo'

Scrupulous following of Guru's

advice is both the religion and penance

for the disciples
(Acharanga Sutra)

Everywhere and at all places and times great souls have said the same thing. It is only as the main reason for the soul not to grasp it well, is his whimsicality, his egotism, his belief that he needs nobody's advice etc., Those who have silenced their whimsical behaviour, the best way for them to be free from bondages of public opinion, of one's own family friends, riches etc., is to find out a right religious preceptor in all humility and follow him well under all conditions. You think more about this and accept what we say for your good. Only this way you will acquire Upanshama or Quelling of all desires in your mind; when your mind is pure, search for a right teacher to help you, leaving aside all religious formalities as they can

causes and in case one is in contact with a great soul then he should recognise him correctly or he should keenly try to know him well and thus he will know him to be his real benefactor. The eye of the spiritual aspirant rightly recognise the great soul.
Recognition of a great Saint and its result

"When the aspirant decides his Guru or a great soul his attachments to allurements goes away and clearly determines the real object of his life, thereby his uneasiness goes away. He becomes certain about his goal and becomes fearless against any miseries that threaten to visit him and so he remains totally aloof or unattached to any worldly considerations. And this is quite correct. In these statements I have summed up many scriptural teachings. The great souls have advised that a spiritual aspirant should not remain for a moment without reflecting on the nature of fundamental truths." (254).

"What should be the reason if a living being has not yet got the right path of liberation ? By constantly thinking about it, one should read the accompanying letter. I feel that the path is quite easy and simple but getting it becomes difficult." "My repeated salutations with individual devotion and with a singleness of purpose to the right nature of the Self."

"The path of acquiring the real or right nature of the Self."

The right nature of the Self cannot be acquired or realised without developing the undaunted faith in the lotus like feet of the realised all-knowing souls who move in this world being free from all limitations, and the right recognition of such souls must be a matter of personal experience; when this experience happens then one attains the state attained by the preceptor whose lotus like feet he has worshipped day in and day out. All knowing saints have followed this path in the past and the same is good for all times to follow. I attained self-knowledge the same way and so I repeat that by the same way a soul will definitely realise his self. This is the quintessence of all religious scriptures and so any person desiring his liberation is advised to follow the same path continuously. Without following this path, a soul wandered aimlessly and endlessly through cycles of births and deaths led by his own whims which blinded him completely to the real simple and royal open path stated above. To be free from such stupefying blindness, the soul should reflect on the said



get self-knowledge one should hear the advices of a religious master or preceptor or in the absence of getting one, he should read the scriptures of the saints and think over them deeply. This is the only way for a living being to be completely free from all miseries arising from attainment to worldly life. Therefore a spiritual, aspirant for liberation should be free from all differences of opinion, from his family religion, from adherence to a religion because many persons in his society believe in it, from following a religion because it is praised by many people around him. He should be unmindful of all these petty considerations and turn his back to them and engage himself completely in the religion thinking and following which, he gets self-knowledge and self-experience.

Cause of one's Soul's liberation

"One big thing a spiritually aspirant soul should do is to decide once for all for himself that good contact (Satsanga) is the only powerful weapon beneficial to his self-knowledge and so he should constantly remain in it and he should constantly think of the harm done to him by bad contact and this good matter is worth experiencing oneself.

"I remain in a condition determined by my actions of my past life and so I am not all ruffled by even powerful troubles which come my way. Sometimes I get fed up with these troubles but my inner soul sustains its peace and quiet meditation of the self. Even then I find in my a constant desire for good contact, in my past life I have enjoyed the great important good contact of the noble all-knowing saints and so I know its importance and I repeatedly remember the good contacts I had in my previous lives; and therefore in this birth too this desire is uppermost in my mind." (375).

For the cause of non-attachment

By the increase of the strength of non-attachment and quiescence the Kshyaopasham or the destruction of one's sins and purity of his peacefulness occur and the knowledge of the fundamental reals becomes very easy. A soul enjoying the condition of non-attachement easily grasps his self form, and the aim of this non-attachment is Vairagya and Upashama and this is clearly stated in Jaina Scriptures and Vedanta and many other philosophical works more elaborately. Therefore one should read good books such as Yogavasishta and other works to inspire him to non-attachment and peace.

be followed after searching out your right teacher. There is no other right path that I can advise you to follow. In case you feel different from what I have said here, then write it to me so that I can explain it to you further or solve your doubts." (194).

The strict adherence to good contact of the saints is the way to realise one's self.

If a person has decided to be free from all pain and misery, he should then go in search of his soul. If he wants to succeed in this search, he should search for a good contact of a realised soul setting aside for the moment all religious practices considering them to be less important. One who wants to obtain good contact of knowing saints he should completely stop his aspirations of worldly life, he should abandon his own thoughts and decisions and then he should strictly act according to the advice of his master or preceptor whose contact he could gain after his long search. Tirthankara says that any person who thus follows wholeheartedly the advice of his religious master, he follows the noble good contact; and one who follows the noble good contact of a spiritual saintly master, he follows his self and one who follows his Self becomes free from all pain and misery !(491). (Continuous Sutra of Dvadashangi)

"Jinagam is of the form of complete quiescence (Upashama Svarup) Great souls who attained quiescence have given the Jinagam or scriptural texts of the Jaina religion to help a soul to achieve quiescence, and there is no other purpose of writing them. Unless these scriptures are thought and meditated upon for the sole purpose of the quiescence of the Self, mere reading them or lecturing on them or hearing them has no meaning, it is fruitless and this appears to me undoubtedly true. (375).

Religion is the soul's search of his self

All living beings desire freedom from pain or misery. Pain and misery arise from attachment to worldly pleasures, hatred of that which one does not like and ignorance of one's own self and unless these defects vanish, freedom from pain is not possible. These defects vanish only by securing self-knowledge, this has been true in all times past, present or future and this is the clear opinion and insight of all saints who have known their selves. Therefore every living being should aim at securing its self-knowledge and the way to



ence, the existence, permanence and undisturbed meditative happiness of the soul, the living being is not able to be conscious of. From ages immemorial the living being has become so one with its state of infatuation and ignorance that the soul while making efforts to cast aside this infatuation, fails and returns to its age-old habit of searching for lasting happiness in enjoyment of temporary or short-lived pleasures, and so many a time, the soul has many times abandoned this discriminative understanding much before the time for destroying his infatuation and ignorance. Because that which one has the habit of doing for ages cannot be easily abandoned in a short time, therefore one should repeatedly keep himself in contact with spiritually enlightened saints, read their teachings and thereby purify their line of mental thinking and reflection and take more engrossing interest in developing self-knowledge as a result of which he definitely discloses permanent, eternal, happiness that is self knowledge and thus he becomes his real life. The real self manifests in such a soul. By impatience in the teachings of the great saints, or by misreading or misthinking about them, a soul comes to abandon his own interest and by getting attached to short lived objects, he comes to following the same endless rest of repeated births and deaths.

"I am much pleased and satisfied to know that you sustain a strong desire to reflect on the nature of the self within your body. I have no personal self-interest in expressing my satisfaction but by my nature of seeing the possibility of your reliquishing the worldly life full of troubles and afflictions resulting from your desire to progress in meditative concentration, feel satisfied." (570).

Right Knowledge and Acquisition of Liberation

In his letter of six fundamental stages or steps of self-knowledge to Shri Lalluji, Shreemad writes : With a view to help the soul to retrace its steps of the sense of I and mine developed in its endless stupor or dreamstate, the benevolent all knowing saints have shown these six steps or stages of self-knowledge. If a soul decides once for all that his own self form is quite free from the dreamstate then in a moment he becomes awakened and gets self-knowledge and soon then obtains his own self called liberation and as a result of this experience of liberation he would never feel pleased or sorry at any emotional experience which is destructive, impure or of similar nature. He then experienced purity, perfection, eternity, extreme joyfulness very clearly in his own self without any obstruction or oppo

Opposition of wrong religious following

"In case of any or all my talks with you or with Shri Devakaranji or with any other spiritual aspirant about spiritual matters, my purpose was purely the good of all mankind. I learnt retirement from worldly life from my seeing it to be dangerously harmful and by this retirement, my soul could obtain peace and spiritual ease and I got into yogic meditation and the teaching I received from great saints of the past. They have repeatedly said that only an extremely fortunate soul receives it as a result of his good deeds of endless past, in these very troublesome times the path of this learning and teaching has been concealed by great darkness and in these times my soul took birth and being in my embodied condition I felt sorry but I have controlled this sorrow by a thought that I have been helpful to many souls in their struggle for self-improvement and in so doing sometimes I had to say repeatedly to them to oppose tooth and nail, some of the wrong religious beliefs and practices and this has happened naturally in case of both of you but this has been said to you not with any pressure that you must accept what I say, only I have said it purely in your interest and with a view to do you good. If you keep this in mind then my contact with you will possibly help you. Try to keep an eye on your faults and see others dispassionately and faultlessly and behave accordingly and work in such a way that non-attachement and peace prevail in you and this is the first and foremost to be kept in mind by you." (500).

Discriminative Knowledge

Shreemad in his letter to Mahatma Gandhi in Durban (South Aftrica) writes : "The self is; it is permanent, it does actions, it enjoys or suffers the fruits of its actions and so it can be free from its actions and their fruits and there are means to achieve this freedom. Shree Jin has said that whoever realises these six causes is to be regarded as having acquired discriminative knowledge or right vision of the fundamental reals. This statement of Shree Jain Bhagawan, a spiritual aspirant should always study deeply. Because of the special strength of previous study of these truths the soul in this birth happens to think them deeply in his present life or sometimes by contact with noble and good saints these thoughts arise in his present life."

The concealment of Soul's natural form.

Because of attachment to transient objects of sense-experi



sition. He then realises that his long drawn out oneness or identity with the not-self was by a wrong superimposition resulting from his ignorance of his real self. Therefore he as pure self is totally different from all that is not-self and this he clearly realises directly, extremely directly without any intervention of anything. Such a soul does not feel any desirability or otherwise of any contact with destructive objects or with any object other than its own self. He becomes self-satisfied by knowing and experiencing his own self-nature which is the seat of perfect greatness free from birth, oldage, death and disease etc., Those persons who have firmly decided the nature of their own self according to the six stages of self-knowledge stated above in the teachings of Lord Mahavira, have all in the past realised their true selves and they have been unaffected by Aadhi, Vyadhi and Upadhi and in short by all attaching contacts, in the present the souls by this way only realise their Selves and even in future the same is sure to happen.

The Saints undeserved compassion

"I am unable to define the virtue of that great man who said the six steps of self-knowledge by which the nature of the self is proved or established as ultimately time beyond all doubts and one who accepts faithfully this teaching of six steps gets his self realisation very easily and as a result the soul for all times enjoys perfect bliss being fearless and free. Because to one whose above obligation cannot be returned by us - the obligation that he gave us the experience of our true soul the Self without any desire of his own and so with a feeling of undeserving compassion and while giving this gift he has not cared to see whether the receiver of his gift is his pupil or his devotee and therefore his favourite - to such a great soul I bow down repeatedly with my extreme devotion.

Devotion to Sadguru or a noble preceptor easily leads to self Knowledge

Whatever form of devotion to a Sadguru is advised by great men is meant for the absolute good of the devotee by acquiring this devotion the devotee's mind would be constantly fixed on the behaviour of the self of the Sadguru, thereby manifesting unprecedented good qualities of the Self of Sadguru and seeing these qualities the whimsical nature of the devotee gets gone and self-knowledge gets easily grown in the devotee; therefore knowing this process

of development of the devotee, the great men have shown this devotional path; to these great men I bow down for all times repeatedly ! (493).

The best way of securing good reflective condition

"The main means of getting self-knowledge is thought and so that thought and non-attachment and the very weakening state of mental weaknesses (feeling of extreme dejection for mental weaknesses) these two-thought and non-attachment are fundamental backgrounds, knowing this, one should daily keep them in his mind and allow them to work for self-manifestation in him. Such good thought mostly does not arise in a man without correctly receiving the teaching of great man; and the right reception of the teaching of great man and the acknowledgment of a great man being the best instrumental cause of one's ultimate good happens by seeking his protection and that of none else. One who is real spiritual aspirant to him the singleminded devotion to his Sadguru helps in the removal of his egotism and in the acquisition of the right-line of thinking for his self in a short time." (706).

"One whom nothing is affectionate, nothing is nonaffectionate, none is his enemy, none his friend, whom honour-dishonour, gain or loss, pleasure-pain, birth-death etc., these duals are not touching at all-these great souls have remained in their pure self-consciousness and they will remain so in the present as well as in future and this highest result of development of these great souls arouses joyful wonder in us.

The state of great men and their fearlessness

"One who has clearly seen that the relation of his body to his soul is just like or analogous to the relation of a cloth to his body, or the relation of a scabbard to a sword is the same as the relation of a living body to a soul within it. One who has seen this relation clearly and so he has dearly experience his soul as unbound and free to such persons life and death are equal."

"The great good persons who illumined the determination that the real beyond thought enlightens its pure form of pure consciousness and proves it to be beyond thought have showered illimitable obligations on all of us. "The moon enlightens the earth and makes it white by its own luster but the moon does not become the earth at



any time, so the self which is illuminating the whole world, never becomes the world but it always remains of the nature of pure consciousness. The soul's belief that it is one with his living body is itself a great delusion."

"Just as the whole universe cannot enter the illimitable sky as it is always free from all desires of all kinds, similarly the right visionary men have seen their self free from all modifications or sides and all other not-self of objects. The self which cannot arise by the help of anything else, cannot arise by the help of anything else, cannot therefore be destroyed by anything else, hence the soul is immortal. Only by delusion or ignorance or by an unmindfulness of its true nature the soul entertainers a wrong belief that it has been born with its body and it will die with the death of the same living body. The all-knowing person having realised his self as totally free from all attachments and connections, destroys this long drawn out delusion of death and remains well poised and fearless in its own nature of enlightened self-consciousness experiencing its eternity, existence and indestructible peace and joy, and from this standpoint of eternal self, he experiences his oneness or identity with all living souls. This self remains in complete equanimity, freeing oneself from all not-self." (833).

The goal of self - realisation can be achieved if one leaves his body under the supervision and protection of an all knowing person.

"In the past our soul might have innumerable times taken human birth and yet the goal of self-realisation could not be achieved, but this present human body seems to have fulfilled its mission as in it our soul recognised the all-knowing person and sought his shelter. One by whose shelter many of my prejudices gave way to my clear insight of the truth I wish this body be left by me in his very presence. If I breathe my last under his very presence, I shall surely reach a very high state of my true self. One who possesses self-knowledge which destroys the cyclic rotation of the soul from births and deaths, he only can give me eternal shelter and free me from all bondage. One who has that self-knowledge he only can open my eyes to my self-knowledge and none else. Whatever contacts my soul was to have in this birth would be completely undergone by me and in the end the soul will leave this body definitely but if this happens under the presence or shelter of the all-knowing preceptor then the birth of

this life becomes fruitful because in a few future births the soul will definitely be led to self-realization or liberation."

The remedy for destroying attachment and hatred

"Let my life be always under the shelter of the unfettered path of liberation propounded by Shree Sadguru. I am not the body etc., and this body, wife, sons etc., are not mine. I am only pure conscious eternal imperishable self, if in this way one recites this self-consciousness, then he will be able to destroy all attachments and hatreds." (692).

Those men that show neither affection nor hatred about the bodies and the rest, they only have understood or grasped correctly the Dvadashanga in substance. Note this well and this is the only vision worth attaining and keeping steady for one's guidance on the correct path of liberation."

The religion of the non-attached persons

"Do not be dejected by saying `I have not got the right religion. How shall I get it ? etc., but follow the way of the non-attached saints and by its help remove all modifications of attachment and hatred towards the body and the rest and keep a firm faith and determination of the understanding that the self in you is totally non-attached, pure consciousness and taking its shelter and support make your resolve strong and more powerful and in case such a resolve slacknens, you remember the highest state of consciousness of the already non-attached souls and keeping your fixed are on the behaviour of those wonderful saints make your movement more illumined and conscious and this is the easy and highly beneficial way for you." (843).

The medicine to cure the disease of worldly life

"The highest peace bringing and beneficial religion of Vitaraga or the Non-attached is completely true and this you should be firm about. Sometimes by want of proper readiness of the soul and in the absence of contact with a noble person, one is not understanding this well; yet there is no other beneficial remedy for a troubled soul to get free from worldly attachments and infatuations and cloud of ignorance - Keep this beneficial thought in your mind constantly and feel that you may never forget this truth anytime in future. May the nature of pure self manifest in my heart and enlighten it always



and get gone all bondages of births and deaths forever ! O dear living being ! Retire, retire from this worldly life which has nothing to give you but miseries and troubles. Leave your sloth, shake off your slumber of your worldly life and awake ! arise ! If not, then your invaluable human body will go waste without fulfilling its true mission of liberation. O living being ! Now is the time for you to definitely follow the advice of the great realised souls." (Unpublished).

The remedy to destroy all miseries

The path of the good saints namely to live within or to turn one's energies to know and realise the self within is the sure way of destroying all pain and misery, but this becomes clear to very few living beings. This can be understood by one's good deeds done in the past, by pure intellect, by extreme non-attachement and by the contact of a good saintly person. The occasion for such an understanding is only this human body but it also is caught under the control of death at any time and therefore it lives under the fear of sudden death, therefore under such uncertain position of life in the human body any idleness or laziness in self-thinking causes dejection and wonder." (816).

Which living being can gain truth ?

"Keep non-attached without thinking about anything or any being. As the teachings of saints will be realised by him as completely truthful, and as his body will be influenced by Sadguru's advice he will undoubtedly achieve his soul's benefit." who ever by his innermost true heart accepts the teachings of great saints will achieve truth and this is a fact beyond all doubt (781).

The eternal religion of the great saints

The underservingly merciful and compassionate Tirthankaras beginning from Rishabhadev, have behaved in such a way that any living being hearing or reading about their life and teachings can gain even partly sometimes the causes leading to his own efforts for self-knowledge. Because the eternal compassionateness of the great saints is such that without waiting for any moment of time, the whole mass of living beings may enjoy self-experience, may realise their self, may be in self-meditation and that they may not be interested in anything else either any physical or mental form or any desires leading to ignorance or darkness. They always expect that all souls be like them and they may easily and quickly gain self knowl

edge and liberation same as gained by these great souls may all souls without any delay develop a liking for self-knowledge. Such is the compassionate nature of the eternal selves manifested completely in thought work and deed of these great good souls and their religion. (430).

Good thoughts

"Indefinite time of innumerable moments has passed away but the self is not realised."

"If you are an ascetic cast a glance on a woman thinking of her body without her skin.

"I do not mind whichever religion you accept or believe in, what important advice I should like to give you, is follow the path devotion, religion and conduct which may help you to destroy worldly attachments.

"If you are a rich man, then think about the use of your wealth, tell me the purpose of your earning the wealth."

"If you are an intelligent child look for learning and precepts of the wise."

"If you are an youth look for industry and celibacy."

"If you are an aged or old person, enter today keeping in view the approaching death."

"If you are puffed up with power, try to remember Napoleon Bonaparte in his conditions of rise and fall."

"Enter today keeping in view that at every step sin faces you, at every sight poison faces you, and death tolls on your head."

"If you have to commence a dastardly action even if you are a prince, leave your present position and soon adopt a mendicant's life and with that determination start your day."

"If you are a religious head, cast a critical eye on your faulty behaviour if any and then start your day's work."

"If you are a bad man then start your day by thinking about your health, fears involved in bad actions, obedience, poise and happiness."

"If you are a miser start the day's work thinking about hoping



for earning your living only for the day."

"Try to examine your attitude towards your food, movement, rest etc., and start your day's work."

"You may practise any vocation, but do not earn wealth or money by unjust means for your maintenance."

"Stop from encouraging a tyrant, a sex-obsessed person and a wayward person."

"Spend at least your six hours of the day in practising your religion and in acquiring learning."

"Life is short and your worries are unending, therefore shorten your worries and thereby being happy, you will feel that your life is reasonably long."

"Enter the present day by considering that in all forms of your happiness such as your wife, son, family, wealth etc., there is an underlying strain of unhappiness and misery."

"Good conduct is the root of holiness."

"To preserve your mind from warbling or wavering enter the day's work taking a general vow of quiet speech, sweet, soft, true and pure speaking."

"Your body contains refuge and urine and so for this body why do you feel joy by performing unjust or improper action ? Think this way today."

"In case you feel like taking an afternoon nap, engage yourself in devotion to God or in reading right religious scriptures."

"I quite realise that behaving this way is difficult, still repeated effort to engage yourself in devotion to God or taking advantage of reading good books will be the best way to get rid of your day-sleeping."

"Stop from doing injustice of taking one's life or killing anybody even if by so doing, you may gain huge wealth."

"Thinking that time is invaluable, use 216000 moments of your day in working for your good."

"Real happiness lies only in non-attachment, therefore donot increase mental cowweb of attachment by your attachment to exter

nal worldly life."

"If you are an officer, do not forget your duty to do good to the people under your control because the King whom you serve as his officer, is also a loved servant of the people ruled by him."

"Enter your day's work taking a vow of being discriminative in all acts of your worldly life."

"Try to sacrifice all your happiness to perform some great act today."

"Control your worldly life and in your moments of rest try to search for retirement from worldly life."

"As said by the great soul Vidur in Mahabharata, act in such a way by the day that you can peacefully sleep at night."

"As far as possible even with your wife, remain less sex-excited and this is the root of the divine powers of your internal and external bodily life. This is said by all-knowing saints on the basis of their own experiences."

"May be you may be earning enough for your maintenance and thereby you live a life without worry, then do not make your day unholy by aspiring for a royal pleasure a life which is full of worries and fears."

"A good man is happy, a bad man is unhappy. In case you do not accept this truth then from now onwards reflect on it again and again to accept it as a golden truth."

"I tell you a remedy for removing all your ills and it is that you recognise your faults and remove them soon." (Pushpamala).

"In behaviour be a child, in truth be an youth and in knowledge be an old man."

"The better examination of a greatman is to see his heart and not his behaviour."

"If you want to be a great soul then feel obliged to the whole world, keep in touch with greatmen, meditate on the truths of religious scriptures; try to live as high as you can. In case none of these things are possible for you now, then understand your status well and learn to be joyful."



Great saints and the path of liberation

"Don not allow hypocrisy to come in your way of candid acceptance of a truthful teaching and do not forget or overlook or take lightly the obligation of the speaker of the truth."

"All knowing saints are totally unaffected by mental feelings of dejection or joy."

"Till you have not achieved the truth, you cannot understand what is liberation."

"What the heart of a greatman felt or did or said; that itself is true religion."

"You can gain philosophical knowledge by strictly observing the advice of an all-knowing person with single minded devotion."

"All knowing persons declare that man becomes God."

"Abandonment of taste is the real abandonment of food according to the teaching of all-knowing saints."

"In these times these things have increased: various differences of opinion, various philosophers advocating their own views a true and the rest as faulty, many delusions, and more love for acquiring externals."

"Great men do not say, do not do, and still

their greatness is compressed in their

unaffected unattached facial features."

"Vachanamrut." 21
"Externally you act in the world and internally or mentally you remain in peaceful, lonely and quiet non-attachment. This is right advice and belief." (72)
"You accept that teaching by which you can experience death of peaceful meditation." Even if you once acquire such death of peaceful meditation then your miseries of many disturbed deaths will be removed. (25)
"I have only put on paper the truth preserved in the hearts of great saints-the truth which was the hidden reality for times immemorial namely that they all-knowing saints do not desire the devotion from their disciples but the fact is that no disciple can gain liberation without singleminds devotion to his master."

The advices said in the scriptures are indirect and they can help a soul to be a fit aspirant for liberation; but for liberation the aspirant has to propitiate the advice of a living saint in his time."

"This is said to be the ladder of the path of knowledge. One cannot achieve liberation without following this ladder of the path of knowledge. Whoever meditates on this truth gets nectar and becomes fearless and free." (200)

Right behaviour

The ministrations of Maya or infatuation are binding from moment to moment and the removal of the fever or heat of worldly ministrations can be achieved by getting under the shelter of a celestial tree capable of giving a desired fruit or by achieving the state of absolute perfection (Kevaldasha); even then, the shade of the celestial tree capable of fulfilling man's desires is well-known and without this shelter the said heat cannot be lessened or removed and to identify correctly such a tree a living being has to have proper qualifications but the ministrations of maya obstruct the souls efforts to possess the required qualifications and these obstructions do not get less without behaving as if one does not know these covering obstructions-step by step the soul move for miles together without proper thinking in the atmosphere of fearful ignorance; and in such condition how can there be the possibility of getting proper qualifications. If you do not want to be in such pathetic condition, try to quell down the disease of actions done in ignorance and try to be free from such actions by all means and make an effort to walk on the right path and while doing so, consider that behaviour of yours proper that must be done by you and that too keeping an attitude of desirelessness." (232)

The faulty and improper conditions in present times

"Our present time is described a quite improper and wanting for manifestation of scriptural truths and this is seen by us particularly about the philosophical knowledge and self-realisation. The times in which persons thinking about liberation are few and far between, can really be said to be very difficult and obstructive and adverse; though in all periods of time to get in touch with self-realised soul who can liberate many souls from the bondage of their worldly attachments and afflictions are really rare to find; but still in these our times such a contact is more difficult and next to impossible.



The desire of souls for liberation is getting less and less and the strength of teachings of noble saints becomes less and less effective and so by long traditionality of such teachings the strength of these teachings becomes less and less and the time comes near when these teachings will be relegated to the unknown so much so that there may be none to show or recognise or advocate this path of liberation."

"In our present times and particularly from the beginning of this century it is clearly seen that the desire for liberation in the people is waning. The simplicity found in the people till the time of Sahajanand Swami is much different from the simplicity of the people seen in our time. Till the time of Sahajanand Swami, men showed obedience, desire for their soul's good and a steadfastness of their mind in trying to achieve what they thought to be their soul's good. Such qualities are not found in men of our time, and so today the force of religion has much dwindled and it is shaken to the roots. Still even in these adverse times, the desire for liberation is found in some few souls; besides our land has not been rendered empty without the existence and flourish of great saints. However I know that our present time is very bad and destructive of religious efforts."

The Extreme compassion of the all-knowing persons

"Great compassion prevails in my mind seeing the dangerous form of the present times; The best goal of self-realisation which is the unfailing remedy of retirement of all pain and misery of loving beings; any aspiration for it; if developed, may help the living being to recognise the good saint otherwise such recognition does not occur. I have constant compassion for encouraging the living beings to retired from the worldly attachments and get active on the right path of their self-realization, still I know it is difficult to bring about this position, and I have stated above the causes for such a difficulty."

What was difficult to happen in the fourth section of time namely Satyuga or the time when all human beings ever telling truth - the contact of a great saint has been made possible in our present time but the anxiety for a persons own good has much weakened in people of our times and as even if such a saint is present to day. People cannot recognise him and besides such a saint is found living a householder's life and so people with set definition on that a saint must have abandoned his house and all belongings, cannot easily convince themselves that the very person in a householders status is

nonetheless a great saint capable of leading all saints and ascetics of the present time. Supposing some rarely fortunate persons recognise him as a saint than their present life controlled by their past deeds comes in their way and as they keep away from him; suppose they remain steadfast with a difficulty, in their knowledge of the present saint, they cannot gain constant contact with him, who is the fundamental cause of gaining them liberation. Seeing this position and the strength of obstructing factors there arises in me more compassion for these souls."

The cause of soul's benefit

"I firmly believe that if any soul or souls are likely to gain self-knowledge then they will gain it solely from me and from nowhere else." (398)

How can a saint's teaching fructify in devotee ?

Supposing an aspirant for liberation because of his past deeds, cannot decrease his infatuation and ignorance of his real nature as pure self and so gets involved in worldly actions, he should feel sorry at it and repeatedly try to retrace his steps from it and feel that what he is compelled to do in worldly life is a dangerous violent act and should repeatedly feel that this happiness beyond his control and because of his mental weakness and firmly acknowledging this fact he should stop acting in the worldly way and there by create a condition for fructifying in him, the teaching of a saint." (499)

Real writing or saying

" Since the last three years it has so happened that I have been feeling bored for writing something about the philosophical good, and while writing about it sometimes I feel it is more imaginary and so I should leave it incomplete. When my mind is fixed in philosophical thoughts then at that time if I say or write about them then such a writing or saying can be called exact and correct but when my mind; instead at that time I should not write or say any thing about philosophical truths, as it would be like imaginary writing or saying as it is not actually supported by actual experience and so because of this and other reasons my writing or saying of philosophically religious experiences have been much curtailed even then on some occasions my mind remains more steady and fixed. Writing something about worldly matters it appears to me useless and direct delusion



and so it is nonsense and of no importance as it might put the soul on a wrong track, and even if it is not said then also it will do; so I feel behaving in this way so far as possible. Thus my habit of writing or telling about worldly matters has already died down."

Shelter of good contact is worth having

"Getting any opportunity of self-reflection, if a person awakens in himself to the difference between his self and his mind, body etc. then liberation for him is not very far. As much a living being feels oneness with the worth outside so far is liberation away from him. In case one gets to think about his real self he can realise the value of his human life which is really invaluable. Generally a living being cannot search for its self except in his human birth and knowing it well, he should try to utilise the opportunity for self for self-thinking, self-knowledge and self-realization and acquire the same in this very human birth. By purity of his thought, if a living being in his human birth, retraces himself from out ward acquaintances, he can now easily get in touch with his real self. Since he is clouded by occasions of bad contact and thereby he has become powerless and feeble and so if he if he searches for the contact of saints and gets it he can easily be free from his habits of the wrong way of thinking and behaviour formed in his endless past and shelter of a saint he becomes a fit pilgrim on the path of liberation and think and work for it."

What is renunciation according to Jin Bhagawan ?

"By whichever method one clearly sees the impermanence and futility of this world and begins thinking about the permanent self- and feels that anger affection etc. only result from the person's ignorance and inspite of suffering these results of ignorance, he decides that he has to achieve liberation from worldly life and so he prays for it, meditates on it and tries to behave as if he is not the body but its controller the eternal self and thus his ignorance caused love and hate diminish." Absolute renunciation is possible where there is absolute knowledge- Shree Tirthankar has said that absolute knowledge is not possible without the manifestation of absolute renunciation. When by approaching one's self one turns back from his identification with his body etc. it is called his renunciation by Shree Jin Bhagawan. For achieving such renunciation as retirement from the imposition of identity of a soul with its body, even the renunciation

of external contacts is also helpful and it does good to the spiritual aspirant. Internal renunciation is not said to serve external renunciation. It is correct that I should consider my retirement from external activity as helpful and beneficial to my internal renunciation."

" Daily I think of being free from this worldly life and I repeatedly pray for finishing my life. But it appears that my prayer and thought for freeing my life have not yet been very effective; they are very mild and so i feel I should accentuate them in a short time." (569).

The reader or a hearer may partly understand the generous and undeservingly merciful heart of Shreemad from these quotations from his writings, from these quotations an aspirant for self-knowledge may be inspired to obtain the grace of eternal religion of Jainism, to search for a right religious master and strive for his soul's good under his shelter and effective guidance and thereby to avoid his age-old mistake.

The good wishes of Shreemad for all living beings will appear more clear to the reader from Shreemad's following poems:

Cause of worry and remedy for its removal

"Bijan Sadham Bahu Karyan, Kari Kalpana Aap ;

Athava Asadguru Thaki, Ulato Vadhyo Utap.

Purva Punya Udayathi, Malyo Sadguru Yoga.

Vachan Sudha Sharvane Jatan Thayeen Hridaya Gatashoga.
Nischaya Ethi Aaviyo, Talashe Ahiutapa,
Nitya Karyo Satsanga Men Eka Lakshathi Aap." (154).
Meaning :
"I employed many other means suggested by my own imagination or by a wrong or bad preceptor and the result was that my worries multiplied instead of decreasing.
But by the rise of the fruits of my past good deeds, I could meet a good preceptor hearing whose nectar like advices my heart became worriless. I therefore decided that all my miseries will vanish under the shelter of my good preceptor and so I remained in constant touch of my preceptor and followed him wholeheartedly. (154).



"Shum Karavathi Pote Sukhi ? Shun Karavathi Pote

Dukhi ?

Pote Shun? Kyanthi Chhe Aap? Eno Mago Shighra Javapa

Jyan Shanka Tyan Gana Santap ; Jnana Tahan Shanka Nahi Sthap
Prabhu Bhakthi Tyan Uttam Jnana Prabhu Melavava
Guru Bhagawan.
Guru Olakhava Ghata Vairagya, Teupajava Purvit Bhagya
Tem Nahi To Kain Satsanga, Tem Nahi To Kain
Meaning :
"By doing what one becomes happy ?
By doing what one becomes unhappy ?
Who am I ? How or from where have I come ?

Ask quickly for definite answers to these essential questions. Where there is doubt it is a cause of worry; where there is proper knowledge of the answers to the above questions, all doubts are dissolved and do not allow any further doubts to get into your mind. Where there is devotion to God, there lies the best knowledge and for reaching God you should worship your good preceptor as your God. To know or recognise your best preceptor, you require as a precondition an upsurge of renunciation or non-attachement in your being and this can happen only by your good fortune; if these conditions are not fulfilled, contact of a good saint is far away and in the absence of such good contact, you can not expect the complete removal of your unhappiness."
Right Knowledge

"Mula Maraga Sambhalo Jinano Re,

Kari Vrutti Akhanda Sanmukha, Mul Marag,

Noya Pujadini, Jo Kamana Re,

Noya Vahalu Antara Bhavadukh, Mul Marag,
Kari Jojo Vachanani Tulana Re,
Jojo Shodhine Jina Siddhanta, Mul Marag,
Matra Kahevu Paramartha Hetuthi Re,
Koi Pame Mumukshu Vat. Mul Marag"
Meaning :
"O people! Hear from me the original path of liberation given by Jin Bhagawan who turned all his mental activities towards the truth namely the eternal self. He never expected to be worshipped by any body and he never hugged to his heart the worldly

miseries. You try to compare Shree Jin's teachings with any other teachings and search for the fundamental principles established by Jin Bhagawan. His only aim in giving his teachings to the world was that some day some spiritual aspirant may hear them and follow them for gaining for himself the right knowledge of his external self."
"Chhe Dehadithi Bhinna Aatma Re, Upayogi

Sada Avinasha, Mu.

Ema Jane Sadguru Upadeshathi Re,

Kahyu Jnana Tenu Nama Khas. Mu." (715).
Meaning :
"The self is quite separate and different from the non-self body etc. This self is always alert, self luminous and always indestructible, Whoever knows this nature of the Self by the help of the teachings of his noble preceptor, he gains specially the right important knowledge." Mu. (715).

"Aatma Jnana Tyan Munipanu, Te SachaGuru Hoya,

Baki Kulaguru Kalpana Aatmarthi Nahi Joya. 34

Pratyaksha Sadsguru praptino Gone param upakara

Trane Yoga Ekhatvathi Varte Aajnadhara. 35
Eka Hoya Trana Kalaman Paramarthano Pantha ;
Prere Te Paramarthane Te Vyaavahara Samanta." 36
"Gachha Matani Je Kalpana, Te Nahi Sadvyavahara;
Bhananahi Nija Rupanu, Te Nischaya Nahi Saara. 133
Sarva Jiva Chhe Siddhasama, Je Samaje Te Thaya;

Sadguru Aajna Jina Dasha. Nimitta Karana Manya. 135
- Aatmasiddhi.
Meaning :
"Whoever possesses self knowledge is really a monk and he is the right preceptor. A self searching person will set aside all other considerations in his recognition of his spiritual master, he will not pay any attention to all imaginary spiritual masters taught to him by his family religious traditions."
"The spiritual aspirant may recognise a high obligation of getting a living good preceptor who can actually guide him in his spiritual progress, and once he gets the contact of such a preceptor he falls to his feet and follows his advice wholeheartedly and single mindedly without exception or doubt in all times to come." 35



"In all three times the philosophical path of self-realization is the same and whichever behaviour inspires the spiritual aspirant to follow it, is the right behaviour for him." 36

"Imaginary dissensions in Jaina religion of today are not the right conduct, they do not have any idea of the nature of the self and so definitely they are not to be followed as essential to the path of liberation." 133

"All living beings are in the nature their pure selves, similar to the selves of realised saints, but whoever understands his pure self, becomes it and in such a process of self-becoming, the advice of his spiritual master and the realised state of Jin Bhagawan are only instrumental causes." 135

- Aatmasiddhi

"Sadguruna Upadeshathi Samje Jinanu Rupa,

To te Pame Nija Dasha, Jin Chhe Aatma Swarupa."

(Page 160-170 Tatvajnana)

Meaning : "Whoever understands the form of Jin Bhagawan with the help of the teachings of his right preceptor, he definitely can achieve the stage of Jin Bhagawan because Jin Bhagawan is the Self-form."
(Page 160-170 Tattva Jnana)

The Secret of a Philosopher

"Jina Sohi Hae Aatma Anya Hoi So Karma, Karma Kate So Jina Vachan, Tattva Jnani Ko Marma. Vyavaharase Deva Jin Nihachese Hai Aapa, Ehi Vachan Sen Samaj Jin Pravachanaki Chhapa" (797).

Meaning : "Jin Bhagawan is the same as Self and all the rest is only Karma or actions. The saying of Jina is that by which bondage of actions is cut off. This is the secret of Jaina philosophy. For practical life Jin is to be regarded as Diving Lord or God but from the point of view of philosophical determination, the devotee's Self is the same as the Self of Jin Bhagawan. From this teaching of Jin Bhagawan, realise the importance of all teachings of Jin Bhagawan". (797).

"Para Prema Pravaha Badhe Prabhuse Saba Aagama Bhedasu Ura Base;

Vaha Kevalako Bija Jyami Kahe Nijako Anubhava

Batalaya Diye." 265.

Meaning : "When the flow of love advances from Lord Jin towards the spiritual aspirant, the latter understands in his heart the secrets of all religious scriptures. The root knowledge and spiritual experience gained by Jin Bhagawan is thus transferred and shown by Lord Mahavira to the spiritual aspirant." 265
True Path
"Maraga Sacha Mila Gaya, Chhuta Gaye Sandeha,

Hita So To Jala Gaya, Bhinna Kiya Nija Deha" (796)

Meaning : "I got the path and about it all my doubts are now completely gone. What I wrongly considered mine is now already burnt and I have separated my body from my eternal self." (796).

"Pratham Deha Drashti Hati Tethi Bhasyo Deha,
Have Drashti Thai Aatmaman Gayo Dehathi Neha."

Meaning : "Previously my sight was purely physical and so I could see only my body and all other bodily forms. Now I have turned my sight on my self and by such an internal spiritual sight, all my affection for my body is totally gone." (266).

"Bina Nayana Pave Nahi, Bina Nayanaki Baat,
Seve Sadguruke Charana, So Pave Sakshat.

Buji Chhahat Jo Pyaasa Ko, He Buzanki Reet,

Pave Nahi Gurugama Bina, Ehi Anadi Sthit."
"Payaki E Baat Hai Nija Chhandanako Chhoda,
Picche Laaga Satpurushake, To Saba Bandhana Toda." (258)

"The matter that is beyond the eye vision cannot be grasped without proper outlook. One who propitiates the lotus feet of a right preceptor can directly grasp it. If you desire to quench your thirst for right understanding there is a method of satisfying such desire but such a method can be gained only under the guidance of a self-realised Guru or preceptor and this is the age-old well known method."

"One who has mastered this method has always said that one should leave his whims and obey his religious master and only this way he can cut of all his bondages of actions." (258).



Aspiration for having an unprecedented occasion of spiritual development

"Apurva Avasara Evo Kyare Avasha?

Kyare Thaishan Bahyantara Nirgramtha Jo?

Sarva Sambandhanu Bandhan Tixna Chhedine,

Vicharashu Kava Mahatpurushane pantha Jo." -Apurva.

"Darshan moha Vyatito Thai Upajyo Bodha je,

Deha Bhinna Kevala Chaitanyanu Jnana Jo,

Tethi Prakshina Charitra Moha vilokiye

Varte Evun Shudda Swarupanu Dhyan Jo." -Apurva.

"Bahu Upasarga Karta Pratye Pana Krodha Nahi;

Vande Chakri Tathapi Na Male Mana Jo;

Deha Jaya Pana Maya Thaya Na Romaman;

Lobha Nahi Chho Prabal Siddhi-Nidana Jo" -Apurva.

"Shatru Mitra Pratye Varte Samadarshita;

Mana Amane Varte Teja Svabhava Jo;

Jeevita ke Marane Nahi Nyuna dhikata

Bhavamokshe Pana Shuddha Varte Samabhava Jo."-Apurva.

"Moha Svayambhu Raman Samudra Tari Kari,

Sthiti Tyan Jyan Kshina moha Guna Sthnana Jo;

Anta Samaya Tyan Purna Svorupa Vitaraga Thai;

Pragatavu Nija Kevalaynana Nidhana Jo-" -Apurva.

"Je Pada Shree Sarnajne Dithu Jnanaman,

Kahi Shakya Nahi Pana Te Shree Bhagawana Jo;

Theha Swarupane Anya Vani Te Shun Kahe ?

Amubhava gochara Matra Rahyun Te Jnana Jo" -Apurva.

"Eha Parampada Praptinu Karyum Dhyana Mhe;

Gaya Vagara Ne Haala Manoratha Rupa Jo;

Topana Nishaya Rajachandra Manane Rahyo,

Prabhu Aajnae Thashun Teja Svarupa Jo" -Apurva. (738)

Meaning ; "When will I get that unprecedented occasion in which I shall be free from external and internal Knots of actions?

When shall I move on the path of the great man breaking all sharp bondages of all connections ?"- Apurva

"All my visual infatuations are gone and the teaching of the great man has been firmly fixed in me and I have the knowledge of absolute consciousness or sentience quite separate from the human body, and so my conduct-infatuation is seen getting gradually lost and I live in the constant meditation of my pure form of my eternal self-" Apurva.

"Now I do not feel angry at a person who wants to be attached to me and thereby creates difficulties for me; I do not feel proud even if a sovereign ruler salutes me; even if my body faces death, I do not feel attachment or infatuation in the cells of my body; even if get extreme wealth, I have no greed for it." Apurva

"I experience equanimity of mind towards friend and foe, and the same feeling. I experience towards honour and dishonour; I do not feel any gain or loss at life or death i.e both are unaffecting to me. Even if my present life ends, my pure self remains unaffected by it."

"I have crossed the self-playing ocean of infatuation and ignorance and I have reached the stage of all virtues and been steady in it removing all infatuations. At the moment of my last breath I will enkindle the abode of absolute Self-knowledge making myself completely non-attached. -" Apurva

"The stage which Shree Sarvajna or the All-knowing lord Mahavira saw in his perfect knowledge, even he could not describe it in words; then what to talk of me or anyone else!- in short none can describe it well- Because that knowledge of lord Mahavira was a matter of one's living experience and not at all that of verbal description" -Apurva

"Acquisition of the same highest stage is meditated by me and it may appear that it is not within my power to acquire that stage and as it may appear imaginary to some. Yet this Rajchandra has definite determination in his mind that with the grace of Lord Mahavira, my self will merge in the same form of Lord Mahavira"-Apurva (738)




Last Poem (Antima Kaavya)

"Shree Jin Paramatmane Namah." (Doharo)

"Ichhechhe Jo Jogi Jan, Ananta Sukha Swarupa,

Mula Shuddha Te Aatmapada, Sayogi Jina Swarupa. 1

Aatmaswabhava Agamya Te, Avalambana Aadhar,
Jinapadathi Darshavio, Teha Swarupa Prakara. 2
Jinapada Nijapada Ekata, Bhedabhava Nahi Kai,

Laxa Thanvane Tehano, Kahyan Shastra Sukhadai. 3
Jina Pravachana Durgamyata, Thake Ati Matimana;

Avalambona Shri Sadguru, Sugama Ane Sukhakhana. 4
Upasana Jina Charanani, Atishaya Bhakti Sahit.

Munijan Sangati Rati Ati, Saiyama Yoga Ghatita. 5
Guna Pramoda Atisiaya Rahe, Rahe Antarmukha Yoga ;

Prapti Shri Sadguruvade Jina Darshana Anuyoga. 6
Pravachana Samudra Binduma, Ulati Aave Ema;

Purva Choudani Labdhi nu, Uataharana Pana Tema. 7
Vishaya Vikara Sahita Je, Rahya Matina Yoga;

Parinamani Vishamata, Tene Yoga Ayogya. 8
Manda Vishaya ne Saralata, Saha Aajna Suvichara;

Karuna Komalatadi Guna, Prathama Bhumi ka Dhara. 9
Rokya Shabdadic Vishaya. Sanyam Sadhana Raag

Jagata Ishta Nahi Aatmathi, Madhya Paatra Maha Bhagya. 10
Nahi Trushna Jivya Tani, Marna Yoga Nahi Kshobha;

Mahapatra Te Margana Parama Yoga Jita Lobha. 11
Aavye Bahu Sama Deshaman Chhaya Jaya Shamai;

Aavye Tema Svabhavaman, Mana svarupa pana Jai.12
Upaje Moha Vikalpathi, Samasta Aa Samsara;

Antaramukha Avalokatan Vilaya Thatan Nahi wara." 13


"Sukhadhama Ananta Susanta Chahi,
Dina Raata Rahe. Tada Dhyana Mahi,

Para Shanti Ananta Sudhamaya Je,

Pranamu Pada Te Vara Te Jaya Te."
(954) Rajkot Chaitra Sudi 9, 1957.
Meaning :
Last Poem
"Salutations to Shree Jina Highest Self." (Couplets)

"Those who are yogis, always desire to gain the form of Jina Bhagawan which is the original Yogic Pure Self-stage which is of the nature of unending happiness; 1

This nature of the Pure Self which is difficult to reach, is shown by Shree Jina Bhagawan by his own Self-Stage to work as the support of the spiritual aspirant. 2

The stage of Jin Bhagawan and the stage of our own internal Self are same and there is no difference between the two. The scriptures are given purely to realise this oneness or identity between the self of the seeker and the self of the sought and so they are bringing happiness and joy to their readers. 3

The teachings of Jin Bhagawan are very difficult to understand and all intelligent persons find them very tiresome; but when they try to understand them under the guidance of a noble teacher they become easy to follow and reading them brings to the reader a mine of joy and happiness. 4

One should worship the lotus feet of Jina Bhagawan with extreme devotion and should feel love and affection towards the great monks and try to contact them- These are necessary qualifications for the spiritual seeker of self. 5

Such a spiritual seeker experiences great joy of virtues developing in him and he remains constantly in his spiritual insight and blessed by his noble preceptor he is able to have the vision of his direct contact with Lord Mahavira. 6

Just as in an ocean there are whirlpools, so such spiritual whirlpools arise in the aspirant and in such a state he obtains knowledge of fourteen Purvas. 7



A person who is surrounded by sense-objects and his intellect as drawn towards sense enjoyments gets on the wrong path and he cannot perform Yoga. 8

But if his sense attraction weakens and he becomes simple and obedient to follow the advice of a right preceptor develops right understanding, develops virtues like sympathy, compassion for all human beings, softness etc. This is the basic background for fructifying the spiritual seed. 9

Such a spiritual aspirant controls his speech and other senses, practices sense-restraint, observes self-control and loves the means of self retirement and he does not regard the world as desirable for his spiritual benefit and so he becomes a very formal soul by adopting impartiality for all worldly considerations. 10

He does not hanker after long life and he has no worry of his death and so he is the proper pilgrim of the path for liberation. He has controlled greed and he enjoys high spiritual uplift. 11

When the Sun reaches in the mid-sky, the shadow of all objects disappears. Similarly when soul realises self knowledge, all activities of mind disappears. 12

The entire world is born out of delusion and sooner the attention is deep rooted inside, the illusion disappears. 13

The saint who is abode of happiness, who is meditated day and night, who is the source of supreme bliss. I bow to him and wish him victorious.

x x x



The great famine of V. S. 1956 ended in the month of Bhadarva of the same year V. S. 1956 and new crop was reaped by the farmers. It is then that while alive Shreemad planned the institution of `Param Shruta Prabhavak Mandal' - `an association for bringing to light the teachings of the highly respectable Lord Mahavir.' In this period there also was prevailing a famine in the field of religious life and philosophical reflection. To end famine Shreemad lived as a religious incarnation and gave to the world his nectar like spiritual teaching and became a source of inspiring the spiritual aspirants for liberation by his guidance and actually uplifted many persons to a high religious status. Thereby he turned the tide of spiritual famine of his time.

He gave a practical shape to his plan of `Parama Shruta Prabhavk Mandal' but before completing the first year of this plan he left his mortal body on Chaitra Vadi 5th Tuesday of V.S. 1957. like a father leaving behind a one year old child. But under his invisible blessing, his admirers and other lovers of religion took up this work developing this sprout into a huge tree and they published many works which were in unpublished manuscript form-the works which would help followers of Jain Shwetambar and Digambar sects to pass their time in right religious development in these adverse times. Under the Secretaryship of the late Revashankarbhai Jagajivandas this institution has published many great works and thereby has increased the scope of study of many of many unobtainable books, and besides it has helped the growth of many institutions with similar purposes.
The first publication of `Param Shruta Prabhavak Mandal' was `Shreemad Rajchandra' containing letters written by Shreemad to many spiritual aspirants-these letters were collected by Shri Ambalalbhai and putting them in a book form got the matter approved by Shreemad who made some changes in them too. For publishing the second edition of this book, with the help of Shreemad's younger brother late Mansukhabhai Ravajibhai and also late Mansukhabhai Kiratchand Mehta and other learned men, the book was researched and now the second edition in the revised form is a available in print published by the same institution." This book is the best offering to Shreemad as it is like the raining cloud shower



ing religious inspirations on spiritual aspirants by giving them an excellent introduction of Shreemad as a spiritual wizard for times to come.

Shri Ambalalbhai used to order out book useful to the spiritual aspirants and distribute them to the deserving readers according to Shreemad's instructions. In case the reader wanted to buy a book he could purchase it by sending its cost price to Shri Ambalalbhai otherwise could return after study. In this way a small library of useful religious books was automatically formed, and this collection of books was named `Shri Subodha Pathashala' in Khambhat. People and spiritual aspirants of Khambhat and nearby villages used to come there to study these books, to perform devotional prayers and used to take advantage of good contact of religious works. The same institution keeping same principal objective in view, is carried on today and so it has become both the library and a place of devotion.

Shreemad many a time used to come to stay at Vadva for retirement and so in memory of that sacred place where he stayed and to make it convenient for religious aspirants to have contact with each other the late Shri Popatlalbhai Mohakamchand and his friends and other admirers of Shreemad have raised a nice strong building housing also a temple for religious worship and discourses giving it a new name `Nijabhyasa Mandap' a fine place for religious contact.

In few later years, late Popatlalbhai of Ahmedabad came in touch with Shreemad and was full of faith and devotion to Shreemad. Hence after Shreemad left his mortal body, he used to stay with the monks Shri Lalluji and others many times in Nadiad, Khambhat and other places in Gujarat. During this time Shri Ratnaraj Swami a resident of Kutch and born in a Brahmin family initiated as a Jain monk in Sthanakawasi sect of Jainsim contacted many learned men from Shwetambaras, Digambaras and Viaishanavas in search of truth and he heard praises of Shreemad Rajchandra as a Gujarati philosopher saint and a religious poet and desiring to see him he travelled from Marwad to Gujarat but unfortunately hearing the recent death of Shreemad he felt much dejected but he inquired of persons who were in close contact of the departed. Shreemad while he was alive, and he contacted Shree Laghuraj Swami (Lalluji) and late Popatlalbhai and by the contact of these two persons and by close study of Shreemad's teaching his enlightened saintly heart secured peace. He stayed with Shree Laghuraj Swami for a long period but having a

burning desire to establish an Ashram in the memory of Shreemad, he instituted `Shri Rajmandir Ashram' near Rajpur Village near Siddhapur in Gujarat. This institution became a place of pilgrimage for saints and religious devotees for promotion of devotion and philosophical discourses.

Shree Laghuraj Swami as a monk used to keep on moving from place to place and he went to Khandesh in South, to Kathiawad in the east and in the North upto Marwad, but mainly for long period he used to visit many villages and towns of Gujarat and particularly in Charotar Pradesh. As he was getting older and his householder devotees and other ascetics with him pressingly suggested that they should fix up one place of continuous stay but Shree Laghuraj Swami did not accede to this suggestion. But later on he suffered from rheumatic pain in his knees and also piles and while in Sandesar a village near Agas, in company of many of his devotees, he accepted to stay permanently at a place nearby in a separate building which can be established as a permanent religious Ashram after the memory of Shreemad Rajchandra. Late Shri Jijibhai of Sandeshar donated his land for this purpose and a good sum of money was collected on the spot, and as a result `Shreemad Rajchandra Ashram' near Railway Station Agas, was instituted on the 15th day of the bright half of the month of Kartika in the year V. S. 1976.

Shree Laghuraj Swami used to stay mostly in the Ashram spending monsoons outside the Ashram. He also stayed for fourteen monsoon seasons in this Ashram. So expecting continuous devotional contact with Shree Laghuraj Swami, many devotees fixed up their rooms, and houses by way of donating to the Ashram and stayed there in the super contact of Shree Laghuraj Swami. This Ashram now gradually developed into a small village. Nearly one hundred and fifty devotees stay in this Ashram, as their permanent residence. Here many devotees listen to reading from `Shreemad Rajchandra' and the narrations by Shree Laghuraj Swami of personal talks he had with Shreemad Rajchandra on many religious matters and keep themselves actively engaged in religious devotion and worship for their spiritual uplift. Some of them come from distant places for stay in the Ashram for a month or two while some others come to stay for spiritual development for the rest of their lives and make the Ashram as their permanent abode. Besides many devotionally minded people from surrounding villages gather together in the Ashram for hearing



existence from beginingless time and all the liberation destined souls who tread on the liberation-path under obedience of the right preceptors are called `Sanatan Jain.'

--- 000 ---



"Deha Chhatan Jeni Dasha, Varte Dehatit;

Te Jnanina Charanaman, Ho Vandana Aganit."
Meaning :
"One who within a living body behaves totally as a disembodied Self, is the all-knower and let my incalculable salutations be to his feet."

"Where intellect cannot reach, how can speech reach ?" Reflection on this sentence it can be clearly understood that the greatness of excellent saints is incomprehensible and thus it cannot be fully expressed in words. Our eyes get dazzled seeing the sun; though the sun which is super-luminous and helping to illumine all other things, our physical eyesight fails to see it, similarly while saying about the indescribable greatness of super human souls, wise men have only ended by declaring it as illimitable, unspeakable, indescribable, unending, unfathomable.
Shreemad has also sung in his poem `Apurva Avasara' as :

"Je Pad Shree Sarvajne Dithu Jnanaman,

Kahi Shakya Nahin Pana te Shree Bhagawan Jo;

Teha Svarupane Anya Vani Te Shun Kahe ?

Anubhava Gochara Matra Rahyu Te Jnana Jo.
Apurva Avasara Evo Kyare Aavashe ?"
Meaning :
"The stage which All knowing Lord saw in his knowledge could not be described in words though he himself was the totally self-illuminated Saint; then what to talk of any other person's speech or description ? That self-knowledge can only be grasped by experience and when shall I have an uprecedented occasion to experience such self - knowledge ?"
Shreemad living as a disembodied soul in a living body considered honour same as dishonour, not only this but he considered his fame as a blot and he bowed down the desire to live as an ignorant

spiritual discourses arranged by the Ashram regularly. The atmosphere of this Ashram being very liberal, impartial and nonsectarian, the aspirants of self-realization of various folds Shwetambaras, Digambaras, Sthanakwasi, Vaishnavas and members of various other religious affiliations visit and stay in this Ashram. There are Shwetambara and Digambara Temples also in the campus of Ashram. Also there are in this Ashram beautiful idols and statues of Shreemad Rajchandra carved in stones and precious metals and also the religious symbol `OM' is installed. Thus the Ashram has become a well known place of resort for all religious pilgrims. In short it can be called a forest hermitage-Tapovan.

By the liberal donation of late Pujabhai Hirachand, Mahatma Gandhiji established `Shreemad Rajchandra Jnana Bhandar' in the Puratatva Mandir at Ahmedabad. At present this section is closed but Gujarat Vidyapeeth runs the `Shreemad Rajchandra Jnana Mandir.'

Shreemad Rajchandra Mandirs are established at Nar, Kavitha, Ahmedabad, Uttarasanda, Vadhawan, Bhadaran, Simarada, Khambhat (Cambay), Borsad, Kalol, Dhaman (near Navasari), Sunav, Vaso, Sadodara, Naroda, Idar, Vavania, Ahore, Bangalore, Vadali, Rajkot and other places, which are the centres of satsang. Here only the names of these centres are given because they are only for benefit of the aspirants living there. But centres which are spreading spiritual atmosphere and where aspirants from nearby places could come and satisfy their of seeking soul's development by enhancing devotion and knowledge of scriptural sermons are described above.

Shreemad Rajchandra writes : "I am not in any Gachha or Religious sect, but I am only in my Self. Do not forget this."

Keeping this view in mind, the natural and real state of soul which Shreemad had attained in his life after making his study of six systems of philosophical thoughts. The self searching souls of above referred Ashrams are striving to experience that impartial truth. When the name `Sanatan Jain' is given there also broad meaning of the `Jain' word is kept in mind of all. The great personage who attained the self-realisation after defeating the ones who put obstruction on the path of self-development, are called Jin, the pure soul. One who follows their path of self-realisation is called Jain or Atmarthi Mumukshu-the self searching soul. This religion of soul which is in



person to such an extent that there may not be any obstruction to his future unprecedented manifestation of self-knowledge. The great Shreemad Rajchandra who felt much pleased in remaining incognito and after completion of his age of thirty-three years, another thirty three years have already gone by. (The First Edition of Jeevankala in Gujarati was published in V. S. 1990.)

Neither Shreemad ever expected to be praised by anybody nor the writer of this book sees any worldly benefit in praising him. This is only an effort to draw the attention of the world to the high truth that only great saints are sustaining this world, they are the resort of those who wish to secure highest kind of happiness and this effort is only to inspire the aspirants of such eternal happiness; such great saints only are the donors of eternal happiness to others as they possess it themselves.

Knowing fully well that only a single word of the great saints having self-knowledge can transform the life of a worldly person which many books similar to this one, cannot achieve, yet in writing this long book of many words, my aim is only to offer my devotion to the great saint that was Shreemad Rajchandra.

Shri Mantungacharya says in his `Bhaktamar' as under in Sanskrit :

"Alpashrutam Shrutavatam Parihasadhama,

Tvadbhaktireva Mukhari Kurute Balanman.

Yatkokilah Kila Madhou Madhuram Viraoti,

Tachcharuchutakalikanikar eikahetuh."
Meaning :
"I know the Shastras very little and my talk about the scriptures may appear laughable to the masters of scriptural knowledge. But this my effort at writing this book is only forcibly inspired by my devotion to you my lord and it is like the Kokila which keeps quiet in other seasons but speaks beautifully during the spring season being intoxicated by the fragrance of the flowering time of mango trees."
In the end I complete this book by quoting a stanza in Sanskrit from `Subhashita Ratna Sandoha' of Shri Amitagti Aacharya which gives a clear picture of the essence of this life of Shreemad Rajchandra:

"Chittahladi Vyasanvimukhah Shokatapapanodi

Prajnotpadi Shravanasubhagam Nyayamarganuyayi.

Tathyam Pathyam Vyapagatamalam Saarthakam Muktabadham,

Yo Nirdosham Rachayati Vachastam Budhah Santamahu. (461)"
Meaning :
"Wisemen call a person a saint who has no bad habits, gives joy and pleasure to one's mind, avoids or destroys sorrow and affections, enkindles the high intellectual powers, speaking pleasing words (one whose speech pleases the hearer) follows the righteous path of conduct, composes faultless not objectable sayings full of good meaning and truth and beneficial and graceful."
To such a Saint let us offer our incalculable Salutations !
"Sadguru Shrotriya Brahmanishta Pada,

Sevathi Shuddha Jnana Thashe,

Avara Upasana Koti Karo Pana,

Shri Harithi Nahi Heta Thashe"
Meaning :
Knowledge will be purified by propitiating the lotus like feet of a noble preceptor who is well versed in religious scriptures and solely devoted to self true nature. By crores of other ways you will never establish love with Shri Hari or God.
Nitya Niranjana Antarjami, Raho Nirantara Antarman,
Samathman Ramata Rajeshwara, Ditha Nahi Deshantaraman

Samaya Samaya Tuja Charana Sharanani Chhatra

Chhanya Ura Chhayi Raho,
Nishkarana Karunani Kathani Vachan Vishe Na Samaay Aho!
Meaning :
The noble preceptor is eternally free from all coverings and concealments; you know our hearts and our internal life; may you be in our heart for ever; you are equanimous and always joyful. O! Shree Rajeshwar ! I have not seen like of you in the wide world; may your protective umbrella of your lotus like feet give shade to my heart. The story of your unselfish compassion for the whole world, Oh! Can never be covered by words.
Om ! Peace, Peace, Peace !

--- ooo ---



1. Shreemad Rajchandra

Ashram Agas. P.O: Boria -

388130. Via Anand (Gujarat).

2. Shreemad Rajchandra

Nijadhyas Mandap.
P.O: Vadva - 388620.
Tai Khambhat. Gujarat.

3. Shreemad Rajchandra
Viharbhanam Trust,

On Ghantia Pahad,
Idar - 383430,

Sabarkantha Dist. Gujarat.
4. Shreemad Rajchandra
Janmabhuvan Trust,

P.O: Vavania - 363660
Via Dahisr, Morbi Gujarat.

5. Shreemad Rajchandra Gyan

Opp.: Sardar Bag,
Akashvani Road,

Rajkot - 360 001. Gujarat.
6. Shree Rajsobhag Satsang

Behind Rest House, National
Highway No. 8A

P.O. Saila - 363430 Gujarat.
7. Shreemad Rajchandra
Swadhya Mandir,

Lan Road, Deolali - 4

8. Shreemad Rajchandra

P.O: Asta - 394320 Via
Sevani Dist. Surat, Gujarat.

9. Shreemad Rajchandra Gyan
Mandir, Shreemad

Rajchandra Marg, Rajendra
Nagar, Yeotmal - 445001.

10. Shreemad Rajchandra Gyan

Javali Chawl, Karveer Shetty
Bldg., Hubli - 580020.


11. Shreemad Rajchandra Gyan

A.S. Char Street,
Bangalore - 560053.

12. Shreemad Rajchandra Gyan

11, Punappa Chetty Street,
Mint Street,

Chennai - 600003.
13. Shreemad Rajchandra Gyan

60 Feet Raod, Ghatakopar,
Bombay - 400077.

14. Shreemad Rajchandra

45, Sagar Vihar, 8th Floor,
Opp. Merchants Club,

Chopati, Bombay - 400 007.
15. Shreemad Rajchandra
Adhyatmik Sadhan Kendra,

Koba - 382009, Near
Kasturba Kendra,

Gandhinagar Dist. Gujarat.
16. Shreemad Rajchandra
Adhyatmik Satsang Sadhan

10B, Bombay, MKT Apartment
78 Tardeo Road,

Mumbai - 400 034
17. Shreemad Rajchandra

C/o, Jain Centre,
32, Oxford Street, Leicester,

LE 15Xu (U.K.)
18. Shreemad Rajchandra
Mumukshu Mandal, Jain

Centre of N. California, 35,
Chodwic ST, Milbrae C.A -

94030, USA

1) Samkit : Right knowledge, perception and conduct.
2) Kalikal : Present age.
3) Pratikramana Sutra : Jain Sutra for repentence of misdeeds.

4) Jatismaran Jnana : Knowledge of previous births.

5) Samvatsari : Last day of Paryushan.

6) Paryushan : Eight day Jain festival of self purification and forgiveness.

7) Tirthankara : A person who attained salvation and wish to liberate other souls.

8) Samyak Darshan : Right Perception.

9) Chaturmas : Four months stay during monsoon.

10) Smaran Mantra : Sahajatma Swaroop Param Guru.

11) Vees Dohra : He Prabhu He Prabhu Shun Kahu.

12) Jnan : Right knowledge.

13) Darshan : Right Perception.

14) Charitra : Right conduct.

15) Mahpati : White piece of cloth to cover mouth.

16) Veetrag dev : Who have Shed love and hatred.

17) Atmasiddhi Shastra : Six tenets of Jainism.

(a) Soul is there.

(b) Soul is eternal.

(c) Soul is the doer of action.

(d) Soul is the enjoyer and sufferer of actions.

(e) Moksha (Liberation) is there.

(f) There is path leading to Moksha.

18) Shatavdhan : Performing hundred acts simultaneously.

19) Kalpavruksha : A tree which gives everything one desires.

20) V.S. Veer Samvat