The Life And Mission of Shrimad Räjchandra
Shrimad Rajchandra Jivankalä written by revered Brahmachäriji)
Translation by Manu Doshi
A Note from the Translators
Jivankalä depicting the biography of Shrimad Räjchandra was initially prepared by revered Brahmachäriji in 1934 during the presence of Laghuräjswämi and had received his approval. While dedicating it Brahmachäriji had written, “The contact of the rare, sagacious saint Laghuräjswämi has been instrumental in making my human life fruitful. Inheriting realization from Shrimad Räjchandra he has been endeavoring to instill its taste among others even at the old age of 80. Since this book could be prepared by virtue of his ascetic power, I humbly offer this flower-petal at his feet.”
It was later revised and some additional matter was inserted therein. The second edition of the book was accordingly published by Shrimad Räjchandra Äshram, Agäs in 1944. What Brahmachäriji had written on that occasion has been given herewith under the title `A few words from the Author’. A few additions were made thereafter while bringing out subsequent editions. The latest one is twelfth published in 2002.
Shrimad was the most enlightened personality that the world has seen during last few centuries. Even Mahätmä Gändhi took him as his spiritual Guide and has paid glorious tributes to him in his autobiography and on various other occasions. `Jivankalä’ was instrumental in bringing me in contact with Shrimad’s writings. After I went a little deep into it, I thought that if his life story is available in English language, it could be helpful in sending the message of pure Jainism to the English-speaking people. That gave me an inclination to write a short biography of the great man. It took concrete shape, when the Trustees of Agäs Äshram asked me to prepare the translation of Jivankalä. Initially I had a little the hesitation in accepting the assignment, because I was not feeling sure of my competency to undertake the task. Surprisingly however, as I started writing, the right English equivalents for the Gujarati terms continued to occur and I have been able to complete the work within a span of five months.
While preparing this translation I have remained faithful to the original matter and the structure of the book. The poems given in chapter 5 on `Female Morality’ and chapter 9 on `Shrimad’s Writings Prior To Age 20’ are significant for their poetic beauty. The prose translation cannot display that beauty. I was therefore looking for someone, who can render the poetic version thereof. Since no help was forthcoming, I have prepared the poetic version for a few of them leaving out the rest.
Similarly, the highest significance of Shrimad’s mnemonic capability lay in orderly arranging the matter of 16 different languages based on the letters received at random. Since English was one of the languages, I had an intention to give it as a specimen. But the matter was unavailable and I had to satisfy myself by giving only the specimen of Sanskrit language in chapter 8.
There has also been a slight deviation in chapter 25. Quotations from Pushpamälä given therein contain a sentence, which has been left incomplete. Since that would not have any significance to the readers in the West, I have dropped it from the translation. Moreover, the main purpose of this translation was to present the original matter in simple English so that the English speaking public can get a clear idea of Shrimad’s life and mission. With that end in view, I have split the complex sentences, where they seemed rather complicated.
A note for pronouncing the proper names and the transcribed words: In English the letter `a’ is used for making different pronunciations as in `machine’, `mark, and `mad’. For spelling proper names and the words in transcription I have made use of the letters `a’ in case of the first, `ä’ in the second, and `e’ in the third. In English `e’ is also pronounced as in `he’. For making that pronunciation I have used the letter `i’. For pronouncing `i’ as in `libel’ I have made use of `ai’. I hope, these hints would be useful to the readers in correctly pronouncing the names and transcribed words occurring in this book.
Before concluding I take the opportunity to thank Dr. Chandrakant Shah of Schaumburg for going through the matter and making useful suggestions
Lake Forest IL 60045 Manu Doshi
Date------
A few words from the Author at the time of second edition
The first book on the life of Shrimad Räjchandra Ravajibhäi was published during his lifetime under the title `Säkshät Saraswati’ in 1887. His friend Vinaychand Popatläl Daftari had prepared it. Thereafter in late 1889 Shrimad Räjchandra himself had written the autobiographical notes up to the age of 13. Two editions of `Säkshät Saraswati’ were published in 1921 by the liberation-seekers of Ahmedabad. After Shrimad’s passing away Mänekläl Gheläbhäi Zaveri had read an essay on Spiritual Life of Shrimad Räjchandra at the time of his birthday celebration on 1908 and that had been published. The birthday celebrations were thereafter held and the speeches given thereat by the learned men like Gändhiji, Änandshankar Dhruv, Käkä Kälellkar have been compiled and published.
Writing of `Shrimad Räjchandra Jivankalä’ was started on the occasion of the birthday celebration in 1934. The beginning was made in the form of an essay at the instance of Gopäldäs Jiväbhäi Patel. Since he then desired to publish it in the form of a book, the matter was expanded as per his suggestions. Later on, he took some portion thereof and adding the lectures delivered on the occasions of birthday celebrations, he published the same under the title, `The Life of Shrimad’ in 1935.
The office of `Prasthän’ published the first edition of `Shrimad Räjchandra Jivankalä’ in 1938 in order to present it to the followers of Shrimad on the occasion of setting up Shrimad Räjchandra Mandir at Bhädran. Since that book has been found useful to many liberation-seekers during last six years, this second edition is being published by Shrimad Räjchandra Äshram Agäs.
There has been added a new chapter under the title `Some events during the residence at Bombay’ based on the information received now and the changes have been made in the remaining chapters as necessary. The overall order has been maintained as per first edition. Like those at Bombay there is significance of the events at Vaväniä, Vaso, Khambhät, Idar, Hadmatälä, Morbi etc. That can be included in the subsequent edition. For the time being it is worth being contented with this much.
Shrimad Räjchandra Äshram Agäs Brahmachäri Govardhandäs
Samvat 2000 Jeth Vad 8, Wednesday
An autobiographical poem
Dhanya Re Divas Ä Aho! Jägi Re Shänti Apoorva Re;
Dash Varshe Re Dhärä Ulasi, Matyo Uday Karmano Garva Re.
Oh, welcome is the day, that kindled the unprecedented tranquility;
With the rise of stream after ten years, gone is the dominance of operative Karma.
Oganisasen Ne Ekatrise, Ävyo Apoorva Anusär Re;
Oganisasen Ne Betälise, Adbhoot Vairägya Dhär Re.
Memory of the past came to light at the age of seven.
The stream of amazing detachment arose at eighteen.
Oganisasen Ne Sudtälise, Samkit Shuddha Prakäshyun Re.
Shrut Anubhav Vadhati Dashä, Nijswaroop Avabhäsyun Re.
Pure right perception arose at the age of twenty-three.
Self-realization became evident with rising state of its experience.
Tyän Avyo Re Uday Kärmo, Parigrah Kärya Prapanch Re;
Jem Jem Te Hadselie, Tem Vadhe Na Ghate Ranch Re.
Then came acutely operative Karma of involvement in possessive activity.
Despite endeavor to get rid, it did not go down even a bit and continued to increase.
Vadhatun Emaj Chäliyun, Have Dise Känii Kshin Re
Krame Karine Re Te Jashe, Em Bhäse Manamänhi Re
It continued to increase that way, but now seems to have gone down a little.
It occurs in the mind that it will go away in due course.
Yathä Hetu Je Chittano Satya Dharmano Uddhär Re;
Thashe Avashya Ä Dehathi Em Thayo Nirdhär Re
There abides within, the intent of reviving the true religion.
That will be certainly implemented through this body
Ävi Apoorva Vrutti Aho, Thashe Apramatta Yog Re;
Keval Lagbhag Bhoomikä, Sparshine Dehviyog Re.
The unprecedented inclination arose of securing ever-vigilant state.
This body will be given up after almost touching the omniscient state.
Avashya Karmano Bhog Chhe, Bhogavavo Avashesh Re;
Tethi Deh Ekaj Dhärine, Jäshun Swaroop Swadesh Re.
It is surely required to bear the consequences of remaining indelible Karma.
Hence we will reach the ultimate destination after taking one more birth.
WORDS OF BLISS
Je Swarup Samajyä Vinä, Pämyo Dukh Anant;
Samajävyun Te Pad Namun, Shri Sadguru Bhagavant.
I bow to the graceful Guru who explained the true nature of soul;
in absence of understanding which I underwent the endless suffering.
Deh Chhatän Jeni Dashä, Varte Dehätit;
Te Jnäninä Charanamän, Ho Vandan Aganit.
My innumerable obeisance be at the feet of the enlightened,
who behaves transcendentally even though being embodied.
Param Purush Prabhu Sadguru, Param Jnän Sukh Dhäm;
Jene Äpyun Bhän Nij, Tene Sadä Pranäm
Let my obeisance always be to the superb and supreme true Guide, who is imbibed with the enlightenment, who is the abode of bliss, and who bestowed the knowledge of Self.
The great man, whose life I am going to narrate, had world-renowned wisdom; he had gone through the spiritual pursuit in many previous lives and hence was imbibed, since the birth, with the state of detachment reminiscent of a great ascetic; self-realization had arisen to him at a very early age; he had unparalleled mnemonic capability and universal affection. What a stupendous height of that man and how low is the expressing capability of this unintelligent, unimpressionable being! Can there be any significance of the glimmer of a glow-worm in front of the brilliant light of the sun? My undertaking of this work is indeed as ridiculous as trying to weigh the mount Meru by balancing it with a grain of rapeseed.
The worldly activities, however, need to be undertaken somehow. No one can have a finger long enough to reach the sky in order to point out the crescent moon, and still we point our finger towards it in order to draw the attention of the viewer. Similarly, I am undertaking this work of narrating the life of the great man with the wholesome intention of being helpful to those, who intend to look at the glory of Shrimad Räjchandra and also of turning my tendency towards his esteemed words and ascetic life. I have held this pen after being convinced of the wholesome and all-round beneficial nature of the work. With a view, however, not to turn out a disgrace in the bright lunar light of the great man, I am surrendering my ego at his feet and am bowing to him once again in order to obtain his grace in this enterprise.
Ächärya Mäntungsuri has stated in Bhaktämar Stotra:
Matveti Näth Tav Sanstavanam Mayedam, Ärabhyate Tanudhiyäpi Tava Prabhävät;
Cheto Harishyati Satäm Nalinidaleshu, Muktäpphaladyutimupaiti Nanoodabinduh.
Lord, by your grace the adoration started by this unintelligent will blossom saints’ hearts, as a drop of water fallen on a lotus assumes the brightness of a jewel.
Ästäm Tava Stavanmastasamastadosham, Tvatsankathäpi Jagatäm Duritäni Hanti;
Doore Sahasrakiranah Kurute Prabhaiva, Padmäkareshu Jalajäni Vikäsabhänji
Let aside faultless adoration song, even chanting of your name can destroy worldly evils. Forget brilliance of the sun, even its glow leads to blossoming of lotus in the lake.
Chapter 1 AUTOBIOGRAPHICAL NOTES
While rising from the sleep if one notices the signs of burglary, he would feel upset and stir to action. Similarly a decade after the disturbing period of 1857 mutiny, India was busy sowing the seeds of social reforms, freedom, education, religious revival etc. During that period of resurgence the efforts of Shri Rämkrishna and Swämi Vivekänand were taking roots in the East; the North was getting ready for Swämi Dayänand Saraswati and Shri Ramtirth; and Lokmänya Tilak and Gokhle were growing in the southern peninsula under the refreshed memories of Peshwai. That time Shrimad Räjchandra was born to a Bania (a trading community) family in a pretty village named Vavänia in the State of Gujarat on Sunday November 9 1867, i.e. about two years before the birth of Mahätmä Gandhi. According to Indian calendar this great man was born on the full moon day of the month of Kärtik, which is also the birthday of Hemchandrächärya known as the omniscient of the present age. The Self-realized saint Chidänandji also seems to have given up his body in the year 1867.
Shrimad’s father’s name was Ravjibhäi and mother’s name was Devbai. His grandfather was a devotee of Lord Krishna. The fountain of devotion was thus continuously flowing in that family. As the hues of evening twilight or those of rainbow beautifully radiate their reflection in the calm water of a lake, Shrimad’s mother Devbäi brought Jain culture in that devoted family of Vavänia. Other Bania families of the place were also followers of Jainism. The mixture of those cultures was miraculously flowing in the heart of our hero like the confluence of Gangä andYamunä. It is worth quoting here the description of this period given by the great man himself in November 1889 at the age of 22 under the title ` The Early Age in Retrospect’.
“Since I was born in November 1867, I am now 22 years old. During these 22 years I have gone through a variety of thoughts pertaining to soul, mind, speech, body and wealth. I have thought of various aspects of the universe, worldly life, root cause of the infinite unhappiness etc. During that early age I have thought of all the concepts put forth by the great philosophers as well as by the atheists. I have conceived of the ambitions of great sovereigns as well as of detachment of the detached personalities. I have thought at length of the evidences of immortality as well as of evanescence. Many concepts have been thought over and many strange situations have been gone through. When I seriously look at that, I realize that there is a world of difference between my thinking and spirituality of that time and my present state. It seems that there is no meeting point.