Guru Gopaldasji Bariyya - Book Summary

Here is a comprehensive summary of the provided Jain text about Guru Gopaldasji Bariyya:

The book "Guru Gopaldasji Bariyya," authored by Atmanandji, introduces Pandit Gopaldasji Bariyya as a pivotal figure in the Jain community, akin to the esteemed positions of Swami Shraddhanand and Raijada Hansraj in the Arya Samaj, and Sir Syed Ahmed among Muslims. The text posits that before Panditji's emergence, the Jain community was in a state of darkness, while other religions like Arya Samaj, Islam, and Christianity were rapidly expanding. It suggests that the souls of revered Jain scholars like Aklankdev and Samantbhadra were moved by the community's plight, infusing Panditji with their extraordinary knowledge and debating prowess to revive Jainism.

Birth, Childhood, and Education: Pandit Gopaldasji was born in Agra in 1923 Vikram Samvat. His father, Lakshmandasji, passed away when Gopaldasji was only two years old, limiting his formal education to seven English standards. Initially, he had no interest in religion. At the age of 19, while working for the railway in Ajmer, he met Pandit Mohanlal, a Jain scholar. This encounter sparked his interest in Jainism, leading him to study Jain scriptures.

He later resigned from his railway job to work for Rai Bahadur Seth Mulchandji, overseeing construction projects for a monthly salary of Rs. 20. During his six to seven years in Ajmer, he diligently studied at a Pathashala, mastering Sanskrit grammar (Laghukausudhi, a part of Jainendra Vyakarana) and Nyayadeepika. He also began studying Gommasar. He received significant guidance from Pandit Mathurdasji and Babu Vaijnathji. His further studies took him to the Pathashala in Mumbai, where he learned from Pandit Jeevram Lalluram Shastri, acquiring knowledge of Parikshamukh, Chandra Pratyakhyana, and Katantra Vyakarana. He studied Panchadhyayi under Pandit Baldevdasji.

Pilgrimage and Residence in Mumbai: In 1948 Vikram Samvat, Seth Mulchandji took Panditji with him on a pilgrimage to Moodbidri. Returning from the pilgrimage, they stayed in Mumbai, where Gopaldasji found favorable employment opportunities, accepting a job with a European company for Rs. 45 per month, which soon increased to Rs. 60. During this period, his mother passed away, and he returned to his hometown without leave, resulting in the loss of his job. However, due to his good record, the same company rehired him.

After 1951 Vikram Samvat, he worked as a commission agent for jewelry. However, due to the difficulty of adhering to principles of truthfulness and non-stealing in this profession, he discontinued it. Subsequently, he engaged in brokerage of gold, silver, etc. In 1958 Vikram Samvat, he started a commission business in Morena with the cooperation of Gandhi Nathu Rangji. He also attempted independent business ventures, but without success. He then accepted employment solely as a means of livelihood, dedicating his life entirely to society and public service, prioritizing it over personal comfort, financial security, or fame. He engaged in educational, social, and religious activities with great diligence. He was elected president of the "Dakshin Maharashtra Sabha" in 1969 Vikram Samvat. In 1974 Vikram Samvat, his health deteriorated due to an excessive workload, and he peacefully passed away.

Public Life and Field of Work: Panditji's public life began in Mumbai. With the support of Pandit Dhannalalji, he established the Digambar Jain Samaj on the 14th of Magshar Sud in 1949 Vikram Samvat. In 1953 Vikram Samvat, the Bharatvarshiya Digambar Jain Parikshalay was established, which he managed proficiently. "Jain Mitra," a cornerstone of his reputation, began publication in 1956 Vikram Samvat. The independent Pathashala he started in Kundalpur with just a few students is now known as "Jain Siddhant Vidyalaya," which has produced many scholars who teach significant Jain scriptures.

For his contributions to social work, he was appointed an Honorary Magistrate in Morena by the government. In recognition of his immense contributions to the Jain community and Jainism, the provincial assembly of Mumbai awarded him the title "Swaduvadhidhi," the Janatattva Prakashini Sabha of Etawah conferred "Vadigajkesari," and scholars from Calcutta's Government Sanskrit College bestowed upon him the title "Nyayavachaspati." His remarkable eloquence, which earned him these titles, was a result of his dedicated studies. He could speak for two to three hours on any theoretical subject without interruption. However, his lectures were primarily understood by scholars. He won many debates but lacked systematic knowledge of Sanskrit, which he acknowledged prevented him from engaging in public debates with Mahopadhyayas in pure Sanskrit.

Literary Contributions: Despite limited formal education, incomplete knowledge of grammar, and minimal formal guru guidance, Panditji acquired immense scholarship through self-reliance, continuous self-study, and an insatiable thirst for knowledge. He remained a lifelong student and seeker. His constant dedication to teaching students and resolving their doubts led him to meticulously study all available Jain scriptures. Consequently, he became an unparalleled scholar of Nyaya and Dharma Shastra. His primary literary contributions include:

Jain Siddhant Darpan: A monumental work, though only one part was completed. Had all parts been written, it would have held a significant place in Jain literature.
Sushila Upanyas: Considered a fine novel of its time, it effectively presented some profound subjects of Jainism within its narrative.
Jain Siddhant Prarambhik: This is his most significant contribution to Jain literature. It presents complex and profound Jain principles in simple language, making them easily understandable even to those unfamiliar with Jainism. This book serves as a valuable pocket dictionary for Jain students, seekers, and practitioners, and is highly recommended reading.

The essence of his teachings and the principles he lived by are summarized in his "Tattva Shiksha":

To become a true anuvrati (one who observes minor vows), be fearless.
To be fearless, do not work for others; start your own business.
If you wish to be a preacher of dharma or engage in religious discourse while doing business, observe the conduct of an anuvrati; only then will your business thrive.
To systematically observe anuvratas, set your own limitations.
To set limitations, bind yourself with a duty or a rule.
Consider duty as your right.
Become worthy of rights; do not beg or fight for them.

Personal Character: Panditji possessed an exceptionally pure character. He had no vices and was particularly strict about the purity of his food and drink, which led some to consider him old-fashioned. His simplicity in dress was exemplary; an ordinary person might not recognize him as a great Jain scholar. He never earned money from religious activities or rituals, accepting only reimbursement for travel expenses. He fearlessly acted upon his convictions and presented truth without hesitation, not swayed by the influence of wealthy individuals. This earned him the friendship of many affluent people.

His selflessness and benevolence were his most significant virtues. He performed any religious duty solely for his own satisfaction and to propagate Jain literature, principles, and practices, encouraging more people to study and follow them. He would often work until 10 or 11 at night on projects for schools or other institutions, disregarding his physical comfort. His diligence was remarkable. Other praiseworthy qualities included his peaceful nature, concentration, patriotism, collection of excellent books, extraordinary memory, extreme simplicity, and love for the Hindi language.

Notable Events in his Lifespan: Panditji was an embodiment of virtues such as affection for students, non-stealing, love of justice, truthfulness, generosity, sincerity, and morality. Numerous sacred events in his life are inspiring. Two noteworthy incidents are:

Resigning from a Job: Before entering public life, while working for a Rai Bahadur Seth for Rs. 20 per month, he was sent to buy a train ticket. He not only purchased the ticket but also paid for the luggage, which he felt was unnecessary to weigh and pay for, as it was his employer's luggage. This was perceived as an insult by the Seth, and Gopaldasji faced harsh criticism. In a world where deceit and trickery were considered means of progress, he felt he could not remain. Despite financial hardship, he chose to resign to preserve his self-respect.
Adherence to Non-Stealing: Non-stealing was a crucial vow for him. While traveling from Mumbai to Agra with his family, he discovered upon checking his accounts that the servant had not purchased a ticket for his three-year-old child. Feeling immense remorse, he went to the station master, apologized, and placed the ticket price on his table. The station master explained that while a ticket was technically required for children over two and a half years old, few people adhered to this rule today, and advised him to take back his money lest he be called a fool. However, Gopaldasji, who was foolish in the eyes of the cunning world, left the money and returned. He never understood the secret of this "foolishness" and continued to live such a life.

Bariyya was a great practitioner of vows, meticulously observing each of the five anuvratas. His sincerity in upholding these vows acted like a magic, drawing everyone towards him.

Family Life: Panditji did not experience happiness in his family life. He was married before the age of 19 while living in Ajmer. He had three children: a son, a daughter (Kausalya Bai), and another son (Manikchand) born in 1945-1947 and 1949 Vikram Samvat respectively. His first son passed away shortly after birth.

His wife's disposition was peculiar; she offered no support to Panditji and was consistently a source of friction. She did not contribute to his work or enhance his reputation, nor did she offer him solace during illness, reminding one of Socrates' wife.

Conclusion: This great soul, outwardly simple and unassuming, possessed a profoundly elevated and extraordinary inner personality and virtues. He rekindled and stabilized the dimmed flame of knowledge within the Jain community. He had the self-respect of a scholar, combined with the passion and flair of a true artist. For about twenty-five years, he selflessly and tirelessly worked across various regions of India, including Uttar Pradesh, Madhya Pradesh, Rajasthan, and major cities like Mumbai, Delhi, and Kolkata, participating in debates, religious discussions, social organizations, consecrations, social reform meetings, and especially the propagation of Jain knowledge. This dedication attracted public attention to the Jain community, Jainism, Jain philosophy, and Jain learning. He is revered as the progenitor of the earlier generation of great scholars and as the spiritual guru of significant religious figures like Shri Ganeshprasadji Varni. Although his physical body is no more, through his lineage of disciples and grand-disciples, he has attained eternal immortality within the Jain community.

I. Religion: Guru Gopaldasji's elevated ideology emphasizes that an individual who disrespects the virtuous of other faiths out of pride is disrespecting their own religion. He states that religion is the sole unique means to achieve both worldly and spiritual happiness. He advises thorough examination of Dharma before embracing spiritual practice, just as one carefully inspects a pot before purchasing it. Those who engage without proper investigation do not attain true results. Religion, he asserts, purifies and ennobles the soul, bestowing a radiant reputation. Dharma cannot be attained through partnership or money; it is an innate quality that is primarily realized through experience. The happiness experienced by those detached from worldly pleasures far surpasses the pleasures of Indra or Chakravarti. Therefore, for true happiness, one must cultivate Dharma, the cause of ultimate bliss. Jain Dharma is not the hereditary property of any specific caste or creed; no one has a monopoly over it. It is a welfare-oriented Dharma for all living beings.

II. Wealth and Charity: He differentiates between the ways people use wealth: fools create ornaments, misers bury it, the profligate squander it on vices, the charitable give it away, and the wise wisely spend it on public welfare and religious advancement. True charity involves donating wealth earned through righteous means, motivated by compassion. Among all forms of charity, the charity of knowledge (Gyandan) is supreme, as food charity only satisfies hunger for a moment, medicine charity cures illness for a time, and comfort charity alleviates distress temporarily. Gyandan, however, enables the soul to attain the jewel of right faith, knowledge, and conduct (Ratnatrayi), leading to ultimate liberation.

III. Education: He stresses that teaching only religious knowledge would make it difficult to sustain household life. Therefore, secular education must be imparted alongside religious education. A community that provides both secular and spiritual education and has a significant number of wealthy individuals is considered elevated and respected in the world. Communities lacking wealth and students are deemed inferior. Human life's progress has two main aspects: spiritual and worldly. The key means for both are education, wealth, and unity, while envy, false pride, and bad customs are impediments. Good education makes human life successful, and sustained development of character and knowledge is impossible without ensuring the continuation of educational institutions.

IV. Sensory Pleasures: He asserts that it is better to face death than to indulge in sensory pleasures. Sensory pleasures are dependent on others, ultimately lead to suffering, and appear attractive only due to thoughtlessness. He highlights how attachment to fleeting sensory pleasures leads to immense suffering, and that these pleasures are devoid of true happiness. The suffering caused by sensory contact is far greater than that caused by cruel animals. For true happiness, one should renounce the path of worldly life and embrace the path of liberation, abandon sensory attachments for knowledge, and leave behind sensual pleasures for the bliss of equanimity.