Pujyapad Dadaguru Pravartak Kantivijayji Maharaj - Book Summary

Here's a comprehensive summary of the provided Jain text about Pujyapad Dadaguru Pravartak Shri Kantivijayji Maharaj, based on the pages you shared:

This text is a tribute written by Punyavijayji, expressing deep reverence and gratitude towards his "Dadaguru" (a reverential term for a teacher's teacher, or spiritual grandfather), Pujyapad Dadaguru Pravartak Shri Kantivijayji Maharaj. The author emphasizes that the very memory of his Dadaguru evokes the Sanskrit line "Every disciple is a student of the true guru." He found in his Dadaguru an ideal religious guru, academic guru, and initiation guru. His mere presence and darshan (sight) resolved academic doubts and spontaneously quelled countless questions related to spiritual practice and righteous conduct.

The author considers himself incredibly fortunate to have had such a compassionate spiritual guide as his Dadaguru, even after sixty years of initiation. He feels a childlike connection to him even now, overwhelmed by the immense kindness he received. The author attributes his initial spiritual inclinations and faith in God, Guru, and Dharma to his family's upbringing, especially his mother's inspiration. However, the development of these inclinations into knowledge and disciplined practice was solely due to the boundless spiritual grace bestowed upon him by his Dadaguru and his direct Guru, Shri Chaturvijayji Maharaj. He views the memory and description of their pure, crystal-like lives, enriched by virtue and wisdom, as a guiding religious narrative that inspires spiritual upliftment.

The text then delves into the core principles of Jainism, highlighting the significance of Dharmakathanuyog (narrative section of Jain scriptures) in spreading religion and aiding spiritual practice. It draws a parallel between Bhaktiyoga (devotional path) and Dharmakathanuyog, emphasizing how stories can impart knowledge of ethics, morality, and religion to people of ordinary intellect in an enjoyable and accessible manner. The author states that his Dadaguru's life story itself is a sacred and purifying religious narrative that imparts spiritual teachings.

A central theme is the embodiment of Jainism's core tenets in Shri Kantivijayji Maharaj's life. The author observes that his Dadaguru truly merged the path of Jain spiritual practice – characterized by Ahimsa (non-violence), Samabhav (equanimity), and Anekantavada (non-absolutism) – with his own lifelong spiritual endeavor. He concludes that his Dadaguru's life was a perfect representation of Jain Dharma and culture, a beacon of spiritual influence, and an ideal life of a sage who brought welfare to both himself and others.

The text elaborates on the foundational principles of Jainism as taught by the Tirthankaras and great sages:

Ahimsa (Non-violence): Considered the ultimate goal and the primary means to achieve Moksha (liberation). It is realized through Sanyam (restraint) and Tapa (austerity). The author notes that Ahimsa in Jainism extends to the subtlest creatures, and even human sentiments must not be hurt. Shri Kantivijayji Maharaj was constantly vigilant in observing Ahimsa, taking meticulous care to avoid even unintentional transgressions.
Karuna (Compassion): A defining aspect of Shri Kantivijayji Maharaj's Ahimsa. The author witnessed his Dadaguru's profound compassion, stating that he couldn't bear to see anyone suffer. He would personally intervene to help those in distress, regardless of his own status or age. He extended this compassion to all, treating sick monks and even lay helpers with equal care and affection. The author recounts instances of his Dadaguru, even in old age and infirmity, visiting sick individuals and offering solace with gentle touch and words.
Samata (Equanimity): Described as the essence of ascetical life, equanimity is the state of being undisturbed by praise or blame, and unswayed by destructive emotions. Shri Kantivijayji Maharaj possessed this virtue naturally, remaining steadfast like the Himalayas amidst internal or external turmoil. He never harbored ill-will towards anyone, even those who considered him an opponent, readily forgiving their faults. He was a true embodiment of "Kshama Shraman" (ascetic of forgiveness). His equanimity was so profound that the distinctions of "mine" and "yours" dissolved. He truly lived by the Tirthankara's teaching: "To become a true monk, one must cultivate equanimity."
Anekantavada (Non-absolutism/Many-sidedness): This principle, along with Syadvada (conditional predication) and Nayavada (theory of standpoints), was deeply ingrained in his life. He was a seeker of truth in all its facets and never allowed personal prejudice or sectarian narrow-mindedness to obscure any part of the truth. He embraced the perspective of valuing truth over personal adherence to doctrines ("Truth is mine" rather than "Mine is the truth"). He respected the good aspects of all religions and, like a swan separating milk from water, always extracted the essence from scriptures, regardless of their origin. He understood that "Truth is the ultimate essence in the universe."

The author highlights the resultant Ekroopata (oneness) in his Dadaguru's life – the alignment of thought, speech, and action (Man-Vachan-Kaya ki ekroopata). He was not someone who thought one thing, said another, and behaved differently. He exemplified the ideal qualities of a knowledgeable, respected, and influential figure in the Jain tradition. His calm, serene, quiet, and affectionate nature drew people to him, opening their hearts and allowing them to confess their faults. They received wise and empowering advice that transformed their lives. Any perceived fault of another was deeply absorbed in his vast heart, never spoken of. He constantly worried about not accumulating negative karma and instead becoming lighter in karmic burden and less attached to worldly existence.

Biographical Details:

Birth and Family: Shri Kantivijayji Maharaj was a resident of Vadodara, born in V.S. 1967 (1910 AD). He belonged to the Dasha Shrimali caste. His worldly name was Chhaganlal. Although married, his heart yearned for renunciation, and he lived an detached life in the world, like a lotus in water, awaiting the opportunity to become an ascetic.
Initiation: Along with his friend Shah Chhotallal Jagjivan Das, who also had a leaning towards renunciation, Chhaganlal became a disciple of the highly influential Acharya Shri Vijaydandsurishwarji Maharaj (known as Shri Atmaramji Maharaj). They took pravrajya (initiation) in V.S. 1935 (1878 AD) at the age of twenty-eight. Chhaganlal was named Muni Kantivijayji and Chhotallal became Muni Hansvijayji. Initially initiated under Muni Shri Lakshmivijayji Maharaj, he was later accepted as a disciple of Shri Atmaramji Maharaj after his first guru's passing.
Dedication to Practice: He strictly adhered to the practices of ascetic life, ensuring no lapse. He considered the responsibilities of an ascetic to be so immense that he always remained content and never sought any title or position, always staying away from them.
Acceptance of Pravartak Title: At the age of 50, in V.S. 1957 (1900 AD), he accepted the title of Pravartak (a religious authority) at the insistence of the Shri Sangh and the community of Patan.
Service and Passing: For 41 years thereafter, he served the Shasan (Jain tradition), the Shri Sangh, and society with utmost purity, selfless dedication, and a sense of religious duty. He lived a pure life for 91 years and passed away in Patan on Ashad Sud 1, V.S. 1998 (1941 AD). The author notes that his direct guru passed away two years before this, leaving him feeling somewhat orphaned.

Contribution to Knowledge and Scriptures:

Lifelong Work: His dedication to the upliftment of Gyanbhandars (libraries of Jain scriptures) was his life's work and source of joy. He was deeply involved in the preservation, evaluation, and writing of ancient and modern scriptures composed by previous acharyas and scholars.
Establishment of Libraries: Driven by his profound love for knowledge, he inspired the establishment of the Shri Atmanand Jain Gyanmandir in Vadodara (V.S. 1952) and later a Gyanbhandar in Chhani. These libraries house over nine thousand manuscripts, including palm-leaf and paper manuscripts, in languages like Prakrit, Sanskrit, Apabhramsha, Rajasthani, and Gujarati, covering various subjects like grammar, poetry, lexicon, metrics, dramatics, Ayurveda, sculpture, and astrology.
Preservation of Manuscripts: He meticulously supervised the copying of numerous Jain and non-Jain texts that were rare, unique, or in deteriorating condition. At one point, he had twenty-five to thirty scribes working under his direct supervision, a scene that the author remembers as a great academy of knowledge upliftment.
Renovation of Old Libraries: He also put significant effort into organizing and securing old Gyanbhandars in places like Patan and Limbdi. The newly established Shri Hemchandracharya Jain Gyanmandir in Patan has become a pilgrimage site for scholars of Jain and Indian studies.
Editing and Publishing: He was actively involved in the research, editing, and purification of ancient scriptures, both by working on them himself and by inspiring others. He was instrumental in the functioning and growth of publication series like the Shri Atmanand Jain Granthmala and the Pravartak Shri Kantivijayji Jain Historical Granthmala. The author credits his Dadaguru and his direct Guru for their significant contribution to these initiatives.

Author's Personal Connection:

The author acknowledges that his own modest understanding and inclination towards scriptural research are entirely due to the blessings of his two revered spiritual guides (Dadaguru and Guru). He feels that whatever good he possesses is a result of their grace.

Unique Personality:

The author reiterates the compassion, affection, peace, generosity, steadfastness, modesty, and truth-seeking nature of his Dadaguru, stating that his personality was profoundly influential. He felt like a close relative to everyone he met. Even prominent figures like Darbar Shri Dolatsinhbapu of Limbdi were deeply impressed by him. His ability to understand and appreciate diverse viewpoints, without showing disrespect for any particular way of thinking, made him a sought-after figure for all – whether conservative, reformist, or radical thinkers. His humanity was remarkable.

Influence and Legacy:

Community Respect: Despite having a smaller monastic community, many respected ascetics found refuge under his guidance. He commanded great respect and was deeply concerned for the well-being of the community. He wisely advised against the appointment of Muni Shri Vallabhvijayji as Acharya, a suggestion that was respectfully accepted.
Generosity and Support: He demonstrated great magnanimity and support for individuals facing challenges, such as the controversy surrounding Pandit Shri Khechardasji and the renunciation of initiation by Muni Shri Jinvijayji. He offered them solace, guidance, and ensured their talents continued to benefit society.
Inspiration to Scholars: Renowned Indian scholars like Dr. Devdutt Bhandarkar and Shri Chimanlal Dahyabhai Dalal, as well as foreign scholars like Dr. Herman Jacobi and Herman Brown, drew inspiration from him.
Encounters with Luminaries: The author recounts an interaction with the renowned Gujarati writer and poet Umashankar Joshi, who was deeply impressed by Shri Kantivijayji Maharaj's simple yet profound discourse on Lord Mahavir, feeling that the "divine radiance of sages" still existed in India. Similarly, Shri N.C. Mehta, an art scholar, was deeply moved by the serene and peaceful demeanor of both Shri Kantivijayji Maharaj and Shri Hansvijayji Maharaj, finding them to be truly sage-like.

Vihar (Travel):

Due to his extensive work on Gyanbhandars, Shri Kantivijayji Maharaj traveled less. However, he did visit regions like Punjab, Rajasthan, and Gujarat, purifying the land and benefiting the people with his equanimous conduct. Patan became his primary place of work for scriptural upliftment.

Writings:

While he did not compose any independent major works, he translated the Jain Tattvasar into Gujarati. His intense yearning for self-purification and his pain at recognizing his own faults are evident in his stavans (hymns), sajhayas (religious verses), and vairagya prashikshan (renunciation teachings) – poetic works that, though few in number, are of high quality, emanating from a deeply sensitive heart. These touching poems, titled Atmakanti Prakash, contained profound spiritual essence and were his life's sustenance. Even in old age, with failing eyesight, he continued to listen to scriptures, finding spiritual joy in the process. He would jot down any poetic thoughts on a slate.

Conclusion:

The author expresses inexhaustible joy in recalling his Dadaguru's virtues and immense gratitude for his boundless kindness. He recounts a touching incident from his Dadaguru's final days, where, despite his suffering, he offered a gesture of immense affection. The author feels his life and scholarly development are the fruits of immense karmic merit, enabling him to receive the nurturing shelter of his Dadaguru's vast compassion. He cherishes the opportunity to have been in his presence, learning, practicing, and serving the Jain tradition. He concludes by expressing his profound gratitude, stating that whatever he is today is due to the grace of his revered Dadaguru and Guru, paraphrasing a verse: "I have not learned from laughter, nor from crying; whatever I have learned, I have learned by belonging to them."