Guru Amrut Ki Khan

This document is a Jain text titled "Guru Amrut ki Khan" (A Mine of Nectar of the Guru) by Priyam, published by Ashapuran Parshwanath Jain Gyanbhandar. It is a collection of anecdotes and reflections highlighting the exemplary life and teachings of a Jain monk, referred to as "Gurudev." The book focuses on his qualities, spiritual insights, and adherence to Jain principles.

Here's a comprehensive summary of the content, chapter by chapter:

Page 1-2: Introduction The title itself, "Guru Amrut ki Khan," suggests the book is about a Guru whose essence is like nectar. It promises an opportunity to experience the "Gurutattva" (essence of the Guru) through scripture, tradition, and personal experience. The publication details and contact information for obtaining the book are provided.

Page 3: Welcome This page uses the metaphor of "Amrut" (nectar) to describe the Guru's name and presence. It welcomes readers to dive into this "mine of nectar" and experience the joy of this realization.

Page 4: A Powerful Statement A poignant couplet states that the body is a vine of poison, but the Guru is a mine of nectar. It suggests that even if one has to give their head to attain the Guru, it is still a bargain.

Page 5: Humility in the Presence of Knowledge This section describes an incident where the author was performing a ritualistic greeting to Gurudev. When another devotee wanted to perform worship at Gurudev's feet, Gurudev directed them to perform it on a book, stating, "Knowledge is superior to the Guru." The text cites Jain scriptures like Prashamrati and Kalpasutra to emphasize that all scriptures and practices are dependent on the Guru's guidance, as the Guru considers all factors (substance, place, time, intention, soul) before making decisions. This demonstrates Gurudev's profound humility, presenting himself as "lesser" in the face of knowledge.

Page 6: Youthful Spirit at 84 Despite being 84 years old, suffering from chest pain, and affected by climate, Gurudev would sit upright and write or deliver passionate discourses with renewed vigor. This vigor was attributed to his dedication to the Jain faith ("Shrut's devotion") and matters of the Jain community. He is described as not old, but "always prosperous" in these aspects.

Page 7: Astonishment at Detachment This section discusses different levels of reaction to praise:

• Seeking praise for oneself is low-grade.
• Being pleased by praise is lower grade.
• Stopping one's own praise is high grade.
• Not feeling joy in one's own praise is the highest grade. An anecdote describes a gathering for Gurudev's birthday where devotees were speaking highly of him. Gurudev, present at the event, remained completely detached, his facial expression unchanged, as if merely present but not participating in the praise. This is compared to the Upanishadic concept where great sages consider fame and name as equivalent to excrement.

Page 8: Renunciation of Recognition Gurudev made the decision to publish books anonymously to ensure the widespread dissemination of knowledge without the barrier of author/publisher names. This facilitated greater benefit to the Jain faith and people. He also found answers to his own questions about the appropriateness of long hours of devotion by observing Gurudev's qualities. The text highlights that when God resides in the heart, His teachings also reside there, leaving no room for worldly desires. It further states that an advanced ascetic may not even desire liberation, let alone the desire for fame.

Page 9: Righteous Anger An incident where Gurudev, upon seeing his photograph in a book ready for print, declared the book cancelled. The printers were shocked. The photo had been included with those of his elder Gurus. Gurudev's reaction was described as a "righteous anger," revealing the qualitative greatness of the Jain faith. This is linked to the concept that name and form are the world itself, and one must erase them with their own hands.

Page 10: "Why This Effort For Me?" Gurudev's written, edited, and inspired publications exceed 900. Notably, none of them feature his photograph. The title pages of his works prominently display his reverence for his Gurus and his detachment from worldly acclaim. His detachment is described as an unwavering devotion.

Page 11: A Person of Integrity Gurudev once told influential individuals, "If you have to take their money, I will not come to the program." He believed that even millions of unethical money coming into Jain institutions were destructive, not developmental. He lived by this principle, not caring about the wealthy or the reputation of being a prominent donor. It's stated that a virtuous person attains all benefits.

Page 12: Dislike of the Grossly Material During a Chaturmas (a four-month period of spiritual retreat), Gurudev was asked if he wanted to arrange a ritual for chanting (Surimantra Japa) in a room with a double bed, even though the mattress was removed. Gurudev clearly refused with displeasure. This incident, fourteen years later, still remains vivid in the author's memory. This dislike for the gross was interpreted as a love for the "Brahma" (pure consciousness), and Gurudev, in those moments, imparted this realization to the author, something not gained from scriptures alone.

Page 13: Purity of Conduct When it was time to go to a significant pilgrimage site after Chaturmas, despite arrangements and willingness from beneficiaries and pilgrims, Gurudev chose to go without a procession, large gathering, fanfare, or royal welcome. This approach of avoiding grand processions is a legacy inherited from his own Guru. It's a direct and successful method to remain free from interactions with people of different faiths and to keep his followers free as well. Gurudev consistently avoids or declines participation in processions.

Page 14: The Essence of Teachings This page recalls the words of Mahopadhyaya: "Whatever leads to the quick dissolution of attachment and aversion, that is the command of the Jinas." Gurudev's decisions, which might seem unconventional, are understood through this verse. A quote emphasizes that losing health is nothing, losing wealth is nothing, but losing character is losing everything.

Page 15: Protection from Worldly Heat The author admits that they do not know which female ascetics (Sadhviji) accompany Gurudev during Chaturmas. They do not approach him for greetings, nor do female lay followers approach him. They have no concept of interaction with the opposite sex. They are unaware of how their youthful years were spent, but they feel no regret about the "wasted time." This is attributed not to their own boastfulness, but to Gurudev's guidance and protection, like a shade protecting them from the sun's heat. It's suggested that Gurudev's "digestive power" is not weak, but rather he has beautifully digested the teachings of scriptures like Mahanishithasutra.

Page 16: The Word of the Guru After Gurudev conducted the Chaturmas in ten locations in Palitana, receiving excellent feedback, the author expresses gratitude and admiration. The author emphasizes two points for a preacher:

1. Avoid Ego: Attribute all credit to God and His teachings.
2. Avoid Interaction with the Opposite Sex: This is a significant danger for preachers. A quote from Gurugita states that knowledge resides in the Guru and is attained through devotion to the Guru.

Page 17: The Dwelling of Brahmacharya Referencing a quote from Tattvartha Bhashya by Umaswati Maharaj, the text asserts that Gurudev embodies Brahmacharya. Whether it's the ascetic's dwelling, arrangements, or inconveniences, Gurudev prioritizes the "togetherness" of the community, making all arrangements fall into place. Gurukulvas (living in a spiritual school under a Guru) is presented as the best and perhaps the only way to maintain pure Brahmacharya. The text also quotes Pushpamala, stating that disciples who never leave Gurukulvas are indeed fortunate.

Page 18: Observing the Ascetic Gurudev, even at 73 years old, went to the temple alone for devotion. He saw women praying in the outer hall and decided to shorten his devotion rather than be alone with them. He then asked an elderly Mahatma present in the hall to stay with him until he left. This act highlights his asceticism and awareness, recalling the Acharyanga Sutra which states that an ascetic is one who is vigilant. It also quotes a scripture saying that one who associates with women should be known to associate with all sorrows.

Page 19: Certificate of Merit This page emphasizes that the opinions of elders and senior Gurus are more valuable and authentic than praise from disciples or admirers. It provides examples:

• Surishri Prem expresses confidence in sending Rajendravijay and Hemchandravijay for Chaturmas, knowing their purity of asceticism.
• Surishri Prem inspired a newly initiated disciple by asking, "Tell me, when will you study like Hemchandravijay?"
• A seeker sought advice from Acharya Jayghoshsurisuriji Maharaj on where to take initiation. The Acharya advised taking initiation where one can "shake the platform" or with Hemchandrasuriji for proper observance of asceticism.
• Surishri Prem encouraged ascetics to listen to Hemchandravijay's discourse for the growth of detachment.
• During Gurudev's initiation, where there were five brothers initiated, Gurudev, despite being the youngest, was given the first position by Suri Prem, highlighting his foresight.

Page 20: Foresight The text mentions an incident where Gurudev's program changed upon entering temples in places like Kirtidham, Sevadi village, and Nadiyag village. This tradition of adjusting plans based on devotion continues. The author believes that as one's awareness of the material world decreases, devotion becomes purer. Gurudev has achieved what the world calls "madness" and the wise call "true devotion." An anecdote from Pethua village, Rajasthan, describes Gurudev becoming "Nadiya" (lost in devotion) and missing a grand welcome ceremony due to his absorption in devotion to Lord Jivitswami. He prioritized the "Lord of the people" over the people and devotion over pomp. He arrived on the fourth day, remaining detached amidst lavish offerings and public admiration. The text connects this to the Bhaktamara Stotra, stating that no one else can capture the heart like the Lord.

Page 21: A Humble Response A visitor asks if Gurudev is still in the temple and if they saw his devotion. The response is, "Sir! We took so many photos." The author advises that to understand "Namutya" (humility) and the essence of divine worship, one should follow Gurudev after his prayers in the temple, and that day will be unforgettable. The text lists various devotional creations by Gurudev, including "Triloktirthavandana," "Arhant ni Vani," etc., as expressions of his devotion. He also recites the name "Arhant" six crore times as a "side business" alongside his other activities. Devotion is the seed of divine bliss.

Page 22: Generosity in Action Acharya Shrimad Vijay Ratnakarsuriji Maharaj told Gurudev, "You should follow your rules, not me." This statement was made to ensure Gurudev's presence in events that enhance the Jain faith. The Acharya knew that Gurudev wouldn't attend programs that might diminish the status of his junior ascetics. The author observes Gurudev's kindness and the Acharya's deep admiration. The text concludes with a verse emphasizing that a seeker of liberation should serve the Guru, who is the cause of liberation.

Page 23: Open-heartedness Gurudev, without discriminating between his disciples and others, has published numerous works by various ascetics, considering it a service to the Jain faith. He has also generously shared rare manuscripts with researchers without regard for community differences. This reflects the verse: "This is mine, that is another's – such calculation is for the small-minded. For the magnanimous, the whole world is a family."

Page 24: Harmony When the author told Gurudev that an Acharya should be grateful to him as he taught him spiritual concepts, the Gurudev replied, "He does indeed feel grateful!" The author understood that Gurudev was referring to the Acharya's positive qualities, even if the Acharya was antagonistic. This is linked to the Vedic saying: "Those who never speak of the faults of their enemies, but only praise their virtues, they go to heaven."

Page 25: Compassion Gurudev attended a discourse in Pavapuri out of admiration for the speaker. Despite being an Acharya, he listened intently to a lay follower's speech and became emotional. The text explains that ego leads to action, but when "ego" dissolves, the heart becomes everything. This is likened to a river reaching the ocean after leaving the mountain's height. Pride and arrogance are the root of destruction.

Page 26: Helping Others at a Cost When a family needed a tutor for their sons who had taken initiation, Gurudev, despite not being their Guru, promised to bear the expenses. He ensured they could focus on their sons' education. Years later, these sons are learned Acharyas spreading the Jain faith. Gurudev never mentioned this favor verbally. The text cites a poetic verse about noble-minded people who are detached after doing favors and fear reciprocation.

Page 27: Selfless Service This section illustrates the concept of selfless service with an example of Gurudev's own Guru, Suri Prem, who repaired old utensils and painted them for reuse. When Suri Prem returned, he was happy to find they were being used by others. The text suggests that Gurudev, having received such qualities from his Guru, has also performed similar acts of service, repairing and revitalizing aspects of the Jain faith without seeking recognition. Gurudev often speaks of his Gurus but rarely of himself.

Page 28: The Guru's Influence The text highlights Gurudev's consistent practice of mentioning his Gurus' exemplary qualities in every discourse. It recounts how, while writing the preface for his Guru's book, Gurudev's admiration for his Guru was so profound that the preface became larger than the book itself, eventually becoming a separate book, which has had multiple editions and inspired further literary works. This is compared to the saying, "If I turn all the earth into paper, the forests into ink, and the seven oceans into ink, still the virtues of the Guru cannot be written."

Page 29: The True Meaning of Devotion The author feels that Gurudev's words like "I am attached to the feet of the Guru" are not just spoken but deeply felt. The text mentions various works by Gurudev that are expressions of his deep devotion to his Gurus.

Page 30: Service to the Guru An incident is narrated where a disciple asked for blessings to serve his Guru well, while the Guru asked for blessings for his disciple to study diligently. The author admires this Guru-disciple bond, where the disciple wants to serve and the Guru wants the disciple to learn. This is not a new phenomenon; Gurudev himself was told by his Guru to go and study rather than perform a task for him. The text emphasizes gratitude-filled devotion and selfless concern for well-being. Gurudev's extensive study of Karma Shastras and other literature is presented as a result of his devotion to his Guru.

Page 31: The Purity of Asceticism The text emphasizes that the mysteries of the scriptures are revealed only to the devoted disciple, and others cannot comprehend them. It reiterates the Upanishadic message that the first and only condition for spiritual progress is devotion to the Guru. Rishis believe that one who lacks gratitude and heartfelt devotion to the Guru, the bestower of knowledge and the path to liberation, is unqualified for knowledge, practice, or attainment.

Page 32: The Guru's Grace Surishri Prem predicted that Gurudev would return with double the number of ascetics he left with. This prediction came true, illustrating the Guru's grace. The text quotes, "The grace of the Guru is the root of liberation."

Page 33: Wisdom in Action An anecdote describes Gurudev's decision to cease all correspondence after realizing that even writing a postcard could contribute to the "violence" caused by the train's noise and smoke. This shows his extreme adherence to the principle of non-violence. He is described as possessing great patience in the face of adversity and extreme fearfulness of any transgression of vows.

Page 34: Fear of Sin The text recounts an incident where a group of ascetics, including Gurudev, arrived at a village earlier than expected because they had miscalculated the time. None of them had watches, and they understood that mistaking the time was a minor oversight, but carrying a watch was considered a transgression. Gurudev himself had abstained from carrying a watch for thirty-five years of his ascetic life. The text praises those ascetics who follow the commandments of the Jinas.

Page 35: The Sweetness of Renunciation When Gurudev was offered a bicycle for managing elderly ascetics, he questioned its necessity, stating, "If we have managed without this for so many years, why now?" He had not used a bicycle for fifty-one years of his ascetic life. The text states that the word of the Jinas is the ultimate vehicle for attaining the soul's supreme state. Gurudev embraced difficulties and endured ill health cheerfully but always maintained a strict stance against comforts like vehicles or communal kitchens. His life exemplified the principle of "living with whatever is obtained."

Page 36: Subtle Vigilance Gurudev refused to enter through a closed gate of an Upashraya (monastic dwelling) in Surat, even though it was unlocked, opting instead to walk an extra distance to an open gate. He explained that he would not enter through that gate. This was because the closed gate represented a minor transgression of non-violence. He understood that compromise in asceticism leads to compromise in liberation, recalling the Uttardhyayana Sutra's message that liberation is attained by those who are restrained.

Page 37: Observance of Conduct Gurudev instructed a devotee to bring his "tea" at the appropriate time, understanding that the staff's tea might differ significantly from special tea and that adhering to the staff's timing might disrupt his chanting schedule. However, he prioritized the value of asceticism over taste and time, knowing that such fixed routines are not prescribed in Jainism. The text reiterates that the conduct and begging rounds of an ascetic are meant to be unplanned.

Page 38: Praiseworthy Practice Gurudev taught a newly initiated disciple the proper way to place the "ogha" (a whisk used by Jain monks and nuns) on the ground. This technique, where only the tip of the whisk touches the ground, minimizes impurity and requires less water for cleaning, thereby reducing violence. The text highlights that where there is interest, a way will be found. True praise should be for asceticism that involves subtle compassion, not for means that cause greater violence. The core aim of Jainism is compassion for all living beings.

Page 39: Nothing For Oneself

• Instead of participating in a wedding procession after an engagement, Gurudev accepted initiation at the age of twenty.
• When advised to eat mangoes due to physical weakness, he wept profusely and abstained from them for thirty-five years of his ascetic life, living on limited food.
• Gurudev remained detached from fanfare, publicity, names, photographs, and inviting prominent people to events. He never sought self-praise from visitors. His detachment was so profound that these worldly aspects were likely irrelevant to him.
• He has very few personal devotees, and even fewer female devotees.

Page 40: Renunciation of Worldly Attachments The text mentions that when all love is centered on the Jinas and the Jain faith, nothing remains for others. Since he perceived all women as a source of potential danger, he had no female devotees. This is linked to the Dasavaikalika Sutra, which states that a celibate fears even a corpse of a woman, and even her picture. Gurudev has not merely read, digested, or contemplated the scriptures, but has fully embodied their essence. The author suggests that Gurudev's titles might not do justice to his qualities; he is not just skilled in preaching detachment but is a radiant embodiment of it.

Page 41: In the Same Way When asked what they would do during a period between events in Siddhachal, Gurudev replied, "We will remain as we are." Despite the possibility of organizing activities with fanfare and crowds due to the significance of the pilgrimage site and his influence, Gurudev's natural inclination was to remain in a state of simple presence. This reflects the Ashtavakra Gita's concept of "living as one is," which states that ignorant people struggle to find happiness, while the wise are happy in their natural state.

Page 42: The Vision of a Tirthankar Through Guru's Grace The text quotes a verse suggesting that through the influence of Guru devotion, one can have the vision of a Tirthankar.

Page 43: The Lord is Manifest During a visit to a village in Jaisalmer, non-Jain people came to see Gurudev. When he asked them to remember God's name, they responded, "You are God to us; who else is God?" The author believes these people were perceptive, recognizing Gurudev's radiance, grace, and gentleness. Yoga scriptures describe calmness, clarity, and melodious speech as initial signs of yogic practice. Further, the text mentions attributes of an accomplished yogi such as the absence of flaws, supreme contentment, appropriate conduct, and equanimity, suggesting Gurudev embodies these qualities.

Page 44: The Scent of Purity A characteristic of a yogi mentioned in Yoga scriptures is a fragrance emanating from their body. Gurudev's body is fragrant even without bathing or using perfumes, and this scent transfers to his clothes, allowing his disciples to identify his robes even in darkness. Another yogic characteristic is radiance. A manager of a large temple remarked on Gurudev's skin being like silk, while they themselves couldn't achieve such softness despite scrubbing with soap. The text quotes a verse stating that one who lives on alms but is full of the fragrance of virtue is worshipped even by gods.

Page 45: Loving Friendship The first characteristic of yogic practice is described as a friendly attitude towards all beings. Gurudev has a nature of speaking well, seeing well, wishing well, and being well for everyone. This is likened to Mahatma Gandhi's statement, "People respect me because I respect them." Gurudev's respectability stems from this yogic characteristic. The text defines friendship as thinking about the well-being of others.

Page 46: The Succession During the installation ceremony of the Ashtapad architectural temple in Ahmedabad, Gurudev, despite his age, participated with youthful vigor, chanting mantras and delivering a moving discourse. Those who saw him during Lord Mahavir's birth would never forget the experience. During this festival, an elder female ascetic, the sister of Gurudev's elder Guru, remarked, "After Saheb, you are the one." Gurudev immediately replied, "I am not, Saheb is." This shows his humility and belief that he is merely carrying forward his Guru's legacy. The text mentions the word "Riyasantiyam" from a text, meaning "Nothing is mine; all that is, is the Guru's."

Page 47: Understanding Dedication The text suggests that scriptures only show the direction, and it is up to us to walk in that direction. Gurudev is ahead, leading the way. It questions whether human understanding can truly grasp such dedication and self-annihilation. The text quotes a verse: "Those who consider the Guru as merely human are blind."

Page 48: A Matter of Consideration Gurudev's wish was to visit a hospital using his alms bowl to check on another Mahatma. The author had to accompany him. Gurudev's alms bowl is used quickly, but the author was observing a fast. To avoid delaying Gurudev, the author took only liquids in their alms bowl to finish the fast quickly. Gurudev realized how the author managed this and became displeased, reprimanding the author and refusing to take them along. The author recalls a verse: "What is harder than a diamond, softer than a flower? Who can understand the minds of extraordinary people?" Gurudev's compassion extends not only to his disciples but to the entire four-fold Jain community.

Page 49: Gurudev's Wishes This section lists Gurudev's aspirations:

1. A spiritual revolution worldwide.
2. Public lectures and school/college talks by capable speakers on values, culture, and ethics.
3. Preservation of all Jain literature through appropriate means.
4. Preparation and distribution of literature proving the supremacy of Jainism in English and other major languages to libraries worldwide.
5. Organizing Ahimsa Yatras (journeys of non-violence) in every village, spreading the message of compassion and non-violence.
6. Sending character-building literature to educational institutions.
7. Sending inspiring literature to all legislators and authorities.
8. Fostering an atmosphere of love and harmony within the Jain community, eliminating all conflict.
9. Publishing a biography of Lord Mahavir that is understandable to the general public and other communities.
10. Maintaining the purity of asceticism within the monastic order.
11. Instilling reverence for Jainism in everyone's heart.
12. The end of Jainism's and the world's problems by God's will. The author concludes that Gurudev's wishes are centered on Jainism, compassion, and kindness. The text emphasizes that the Guru's command is not to be questioned but to be obeyed.

Page 50: The Study of Scriptures The text narrates Gurudev's childhood vow to perform penance for fifteen Agamas (Jain scriptures), involving fasting, various rituals, and listening to discourses on those Agamas. He yearned to study these scriptures. This aspiration led to the accumulation of merit, resulting in his ascetic life, the guidance of a true Guru, and access to a pure tradition of knowledge. He then studied the fifteen Agamas thoroughly with commentaries. The author contrasts this with Dhirubhai Ambani's theory ("What you can see, you can achieve") and presents God's theory: "What you can yearn for, you can achieve." Yearning and pure intentions are the primary capital in the spiritual world.

Page 51: The Age of Ignorance The text describes a young man who suddenly became devoted to Jain temples and monasteries. His life revolved around spiritual practices, listening to the Guru's teachings, and experiencing divine visions. The Guru's words melted him and recreated him, and he found realization in the divine assembly. The author asks if the reader needs to be told who this young man was, implying it was Gurudev himself.

Page 52: Homage to Restraint The text mentions that two initiations occurred after Gurudev, following the example of a lamp igniting other lamps. These were Saraswatiben (his fiancée) and Vijayabehen (his younger sister), who are now respected as P.S. Shri Swayamprabhashriji M.S. and P.S. Shri Vasantprabhashriji M.S., with numerous disciples. Gurudev's niece also took initiation and is now P.S. Shri Divyashyashriji M.S., leading many ascetics. Many other ascetics in various communities acknowledge Gurudev's influence on their path of detachment. Despite having over a hundred ascetics who consider him their Guru, Gurudev has never delegated any task like proofreading or managing printing to them, not even to a small extent.

Page 53: Upholding Boundaries Gurudev believes that monks and nuns should not interact even for the purpose of scripture restoration. Even at the age of 83, he considers himself an exception and has maintained this boundary unbroken. The text suggests that had Gurudev been present during the composition of scriptures like "Vashnavi Sayya," the scholars would have certainly used his example. The author poses a question about Gurudev's name being "big," to which Gurudev replies if his name will lead to liberation. He mentions a loss of 5000 rupees, explaining that if a counter were visible, it would have reminded him of "Arhant" thousands of times.

Page 54: The Present and the Other Present The text states that Gurudev has continued his devotional journey of visiting temples for 65 years of his ascetic life. Many temples, including those nearby or in alcoves, are remembered, and he becomes absorbed in devotion during the quiet of the night, often experiencing visions of Mahavideh and Simandhar Swami as if he were there. The text quotes, "I am caught by the strange tune of 'Aham' (I)."

Page 55: The Tongue, the Most Difficult Sense The tongue is described as the most fearsome sense, but Gurudev, unlike the author, finds it easy to conquer. When requested to use a particular favorable item during his alms round, Gurudev refused, stating, "What's the harm if I don't eat it?" He found it difficult to compromise in such matters. He stated that at his age, one should embrace non-consumption. While others might retain the desire for food during fasts, Gurudev achieves spiritual merit even while consuming.

Page 56: The Fruits of Renunciation The text summarizes Gurudev's life as one of renunciation and detachment from worldly desires. His life has been dedicated to the Jain faith, and he has exemplified the teachings of the scriptures. His every action and thought is directed towards spiritual growth and the propagation of Jainism.

Page 57: The Essence of True Renunciation The text concludes by reiterating the profound impact of Gurudev's life and teachings. It emphasizes that his detachment, devotion, and adherence to principles are exemplary. The book serves as a testament to the qualities of a true Guru in the Jain tradition.