Shrimad Rajchandra Ek Samalochna

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The text is a critical analysis and appreciation of the life and works of Shrimad Rajchandra, a prominent Jain spiritual figure, written by Sukhlal Sanghavi. Sanghavi begins by reflecting on his personal inability to meet Shrimad Rajchandra despite geographical proximity and his family's connection to places Shrimad frequented. He attributes this missed opportunity to the constraints of his upbringing within a narrow, sectarian religious environment that fostered a dismissive view of Shrimad, whom he perceived as a layperson challenging traditional religious authority and monastic orders. This early negative impression, however, was later dispelled upon reading Shrimad's works.

Sanghavi observes that understanding Shrimad was difficult due to opposing viewpoints: his critics saw him as a self-proclaimed guru seeking to establish his own religious sect, abolish rituals, and dissolve existing Jain divisions. Conversely, his devout followers, even with direct or textual exposure, held an absolute, almost uncritical, reverence for him, believing his writings encompassed all spiritual knowledge. Sanghavi notes that a more balanced understanding began to emerge in the last twenty years, partly due to Mahatma Gandhi's frequent references to Shrimad, sparking curiosity, and the publication of Shrimad's collected works. This led to a neutral segment of readers, including those educated in modern institutions and non-Jains, seeking a more objective understanding.

Sanghavi's personal journey involved an early encounter with Shrimad's writings while studying in Kashi, where a fellow student was interrupted by a monk advising against reading Shrimad. Later, in 1921, while in Ahmedabad, he was asked to speak on Shrimad's Jayanti and briefly reviewed "Shrimad Rajchandra." This brief exposure dissolved his earlier negative impressions, reinforcing a principle that truth can dispel ignorance. Despite subsequent opportunities to speak on Jayantis, he lacked time for in-depth study until invited by a friend to write for a Jayanti occasion. This prompted him to read "Shrimad Rajchandra" more comprehensively and impartially, leading to his critical analysis.

Key Aspects of Shrimad Rajchandra's Life and Teachings as Analyzed:

• Spirituality: Sanghavi asserts that Shrimad possessed innate spirituality, characterized by introspection, self-reflection, observation, and a drive for self-improvement and the eradication of flaws. His spiritual inclination was primarily directed towards himself, with a benevolent outlook towards others. All his writings, from "Pushpamala" to his final message, focused on religious discourse and autobiographical reflections. Even during his youth, family life, and business dealings, his spiritual nature was evident, suggesting that worldly pursuits were imposed upon him, while his natural inclination was towards religion.

• Dharma and Intellectual Development: Shrimad's spiritual upbringing was initially influenced by Vaishnavism and then deeply nourished by the Sthanakvasi Jain tradition, fostering his tendencies towards compassion and non-violence. Although his early exposure was limited to Sthanakvasi Jainism, as he matured and his exposure broadened, he gained knowledge of the Murtipujak Shvetambar and then Digambar Jain traditions, which further enriched his understanding. His spirituality, rooted in Vaishnavism and nurtured by Sthanakvasi practices, is expressed through Jain terminology. Sanghavi emphasizes that spirituality itself is universal, regardless of its expression across different religions. Shrimad's spiritual expression was primarily shaped by Jainism.

• Social and National Consciousness: Sanghavi raises a significant question: despite living in active centers like Ahmedabad and Mumbai and being exposed to reform movements, did Shrimad engage with social reform or national activities? He notes a lack of explicit indication in Shrimad's writings. He contrasts this with Brahmins like Moolshankar (later Dayanand Saraswati) who combined spiritual awakening with social reform and national welfare. Sanghavi questions why Shrimad, with his sharp intellect, seemed solely focused on introspective spirituality, lacking this broader social and national concern. He suggests potential reasons in Shrimad's own words about his humble background, his reading material, and his limited sphere of interaction. Shrimad's nature was primarily introverted, leading him to avoid external engagement, and the texts he studied did not foster outward activism. His interactions were largely limited to the business community, predominantly Jain.

• Philosophical Depth (Tattvajnan): Sanghavi states that Shrimad did not develop his own unique philosophy. Instead, he embraced and expounded the philosophies of Indian sages, with his early Vedic and Vaishnav influences gradually being replaced by Jain philosophy, which became deeply ingrained in his thoughts and actions. His writings reflect a profound engagement with Jain ontological concepts like soul (jiva), non-soul (ajiva), liberation (moksha), the path to liberation, the cycle of existence (samsara), karma, karmic states (gunasthanas), logical perspectives (naya), non-absolutism (anekanta/syadvada), the nature of the universe, and the concept of Ishvara. His discussions are consistently from a Jain perspective, deepening and expanding upon traditional Jain scriptures. He found Vedic and Buddhist philosophies incomplete, often pointing out their perceived deficiencies from his Jain viewpoint. While he read some Vedantic texts, Sanghavi believes he lacked access to original, foundational works of Vedic and Buddhist philosophies. His understanding of non-Jain philosophies was primarily through Jain comparative texts like Haribhadra's "Saddarshana Samuccaya" and Siddhasena Divakara's "Nyayavatara."

• Literary Aptitude and Knowledge: Shrimad was naturally introspective, and his interest lay in scholarly pursuits rather than secular literature like stories, novels, or dramas. His curiosity was primarily directed towards scriptures. He read numerous non-Jain religious and philosophical texts (listing examples like Vidura Niti, Vairagya Shatakam, Bhagvat, etc.) with deep concentration, but his primary focus remained Jain scriptures. He deeply pondered their philosophical and ethical nuances, often writing and discoursing on them. While he lacked the narrow, confrontational, or victory-seeking attitude of some sectarian scholars, his engagement with non-Jain literature consistently served to deepen his understanding of Jainism. He had a decent understanding of Vedantic (Shankara's school) and Samkhya philosophies but seemed to derive his knowledge of other Indian philosophies from Jain compilations. His early exposure to limited Sthanakvasi literature led him to explore further, gaining access to Sanskrit-Prakrit texts and later, Digambara scriptures. He meticulously noted his thoughts and observations in letters and notebooks, though not all have been preserved. Sanghavi concludes that he deeply understood the core philosophical and principal texts of all three Jain traditions. He was also proficient in Gujarati, Hindi, Sanskrit, and Prakrit, demonstrating an exceptional ability to grasp the essence of scriptures in these languages. In an era where Jain scriptures were less accessible, Shrimad's comprehensive study and insightful writing were remarkable. He is credited with introducing Shvetambar literature to the broader Jain community in Gujarat and initiating a spirit of unity and mutual appreciation between the different Jain sects.

• Poetry: Shrimad was also a poet, recognized as "Jain Poet" by some. While not considered a great poet in a conventional sense, his poems reveal potential and expressive power. They are predominantly spiritual in theme, using familiar meters. His early poems were more focused on wordplay and literary embellishments, while later ones became deeper in content and sentiment. His subjects ranged from universal themes of detachment and celibacy to specific Jain doctrines. Like other Jain poets, his work, despite its depth, remained largely inaccessible to the general public due to its specialized Jain terminology and philosophical content.

• Intellectual Prowess (Pragna): Sanghavi elaborates on Shrimad's intellectual faculties, including memory, intelligence, insight, imagination, logical reasoning, discernment, and comparative analysis.

  • Memory and Attention: Shrimad possessed extraordinary memory and a unique form of attention (avadhana), not just in quantity but in its ability to foster insight. Despite the potential for fame and wealth from his abilities, he channeled them towards introspection.
  • Insight (Marmagnyata): He could quickly grasp the essence of things. Examples are provided from "Pushpamala" and "Mokshamala," illustrating his insightful use of language to convey profound meanings about kings as servants, the true definition of humanity, and the nature of desire.
  • Logical Reasoning (Tarkapata): Even as a young man (around 17), Shrimad demonstrated exceptional logical acumen in his "Mokshamala," where he addressed a learned scholar's challenge to Mahavir's doctrines, skillfully refuting eighteen logical fallacies. He also debated the concept of a creator God and the nature of kevalgyan (omniscient knowledge) with clarity and fearlessness. His debate with Mahipatram, who criticized Jainism for India's decline, forced Mahipatram to admit he hadn't thought deeply about the issue.
  • Discernment and Comparative Ability: Shrimad displayed remarkable discernment, for instance, in addressing the Jain practice of abstaining from green vegetables on certain days. He advocated for preparing dried vegetables in advance to maintain the spirit of the practice without compromising practicality. He also nuanced the interpretation of certain prohibitions, like the ban on eating mangoes after Ardra, clarifying it applied to the season's first fruits, not all mangoes subsequently. His thoughts on ostentation versus simplicity in attire and salary are also highlighted. He fearlessly challenged prevailing norms, such as the prohibition of foreign travel for religious reasons, advocating for a balanced approach that prioritized genuine religious sentiment over superficial concerns. He also addressed controversial issues like idol worship and the possibility of kshayanika samyaktva (transient right faith).

• Specific Works and Contributions:

  • "Pushpamala": His earliest known work, written before the age of 16, focusing on universal ethical principles, intended as a guide for all, regardless of faith. Gandhi considered it a "testimony to rebirth."
  • "Mokshamala": Written at 17, it delves into spiritual inquiry and Jain doctrines, reflecting his early immersion in Sthanakvasi teachings but maintaining a neutral stance suitable for all Jain traditions. Its depth and clarity are remarkable for his age.
  • "Atmasiddhi Shastra": Composed at 29, this comprehensive work in 142 verses encapsulates Jain philosophy and practice. It's seen as a distillation of key Jain texts and a guide for spiritual seekers, akin to the Bhagavad Gita for Hindus, though its specialized language requires deeper study.
  • Translations and Critiques: He translated Kundakunda's "Panchastikaya" and critically analyzed poems by Anandhan and Chidanand, and a verse by Samantabhadra, demonstrating profound spiritual insight rather than mere scholasticism.
  • "Apurva Avsar": A well-known devotional song included in an Ashram Bhajanavali, it describes the stages of spiritual progress according to Jainism, evoking spiritual ecstasy. Sanghavi notes its accessibility is limited by Jain terminology but contrasts its focus on intense spiritual solitude with Narsinh Mehta's "Vaishnav Jan," which emphasizes social service.
  • Doharas and Poems: His verses on celibacy and other poems reflect deep contemplation and understanding of Jain philosophy and human conduct.
  • Letters to Gandhi: Three letters to Gandhi are highlighted for their depth, philosophical and practical insights, and balanced approach, particularly regarding the dilemma of dealing with a venomous snake. Sanghavi suggests Gandhi's later thought may have been influenced by these exchanges.

• Evaluation of Modern Jain Literature: Sanghavi critiques modern Jain literature, finding most works lacking in depth, neutrality, and originality when compared to Shrimad's writings. He stresses the need for carefully curated and annotated editions of Shrimad's works to make them accessible to various age groups and levels of understanding. He also suggests improvements for institutions honoring Shrimad's memory, advocating for academic rigor in translations and scholarly review of published works, rather than mere commercialization. He emphasizes the need for translators to have a deep understanding of Shrimad's language, the subject matter, and the target language.

In essence, Sanghavi's analysis presents Shrimad Rajchandra as a profoundly spiritual, intellectually gifted, and ethically grounded individual whose contributions to Jain philosophy and literature are invaluable, even while acknowledging his limited engagement with broader social and national issues from the author's perspective. The work aims to foster a more nuanced and appreciative understanding of Shrimad, moving beyond sectarian biases.