Brahmachariji

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 5

When he reached Ashram, Prabhushri was seated under the Rayan tree and the devotional song of 'Mool Märag' was being sung as if God might have heard his prayer. At the instance of seeing him Gordhanbhäi gained peace at heart. Shrimad has stated that instead of asking for knowledge from the enlightened person one should aspire to get devotion from him. In tune with those words it occurred to Gordhanbhäi that though he could not stay at the service of his father, his life would be fulfilled by staying at the service of a great man like Prabhushri. The latter asked him the meaning of Swachchand and Parigrah (Self-indulgence and obstacles on the true path) occurring in the song. Since he could not reply, Prabhushri explained those terms and elaborated the essence of the song.
Thereupon Gordhanbhäi made up his mind to stay at the service of Prabhushri so that he could remove his self-indulgence and obstacles. As if Prabhushri knew his mind, he affectionately extended to Gordhanbhai the Mantra of 'Sahajätmaswaroop Paramguru', which means that the supreme Guru stays at ease within the Self. It is a very significant Mantra. Brahmachäriji has termed it as symbolic of pure state of soul and has called it the supreme prayer and the essence of all adoration songs. While elaborating it he has observed:
“The Mantra basically relates to pure consciousness, which is immortal and indestructible. Its chanting confers fearlessness, which is the essence of nonviolence. The Mantra helps in remaining steady in true state, which denotes absence of wrong perception; that itself is the essence of truth. The embodiment and all the worldly aspects relating thereto do not belong to the soul. One's identification with such aspects amounts to holding something that does not belong to him. That is stealing and has to be given up at death. Chanting of the Mantra helps in avoiding such stealing. True state of consciousness is Brahma and staying tuned to it constitutes true Brahmacharya. Moreover when one is imbibed with blissful state of purity, he ceases to have the instinct for sensual pleasure. Celibacy is thus inherent in pure consciousness. There is no possession in the pure state of soul. The Mantra therefore relates to the state of total absence of possession. Moreover when one gains the grace of supreme Guru, his instinct for possession necessarily disappears.'
The Mantra thus stands for all the five main restraints. No wonder that Prabhushri and Brahmachäriji had repeatedly urged the liberation-seekers to chant it continually. The importance that Prabhushri attached to the Mantra can be seen from the fact that when Gordhanbhäi left the place, Prabhushri told one of his followers that he had not conferred such Smaran-Mantra to any one else. That would remind us of Shrimad's following words, 'The graceful view of the pious people constitutes the right perception.'
Gordhanbhäi also had noted later on in his diary, 'Is it not unique that one gets such initiation at the hand of a great man on Käli Chaudash, the day for attaining accomplishments?' In Prajnävbodh he has sung:
Jnäni Guru Shri Rajprabhuji Sharadpoornashashi Samä, Laguräj Roodi Vädliroop Bodhjal-Bhäre Namyä; Sansärsägarmän Mumukshu Chhipsam Mukh Kholatä, Ne Mantra Jalbindu Grahi Rachatä Jivanmuktälatä.
(Shrimad Rajchandra was enlightened like the full moon of Sharadrutu (Fall season); Laghuräjswämi was like a cloud of wisdom that bent down for showering. The liberation-seekers open their mouths like shellfish and by picking up the drops of Mantra they prepare the pearls of liberation.)
Prabhushri had written in his notebook several contemplative sentences like 'Remain alert by getting rid of self-indulgence', 'Resort to the true nature by removing indolence', 'Self indulgence can be overcome by direct contact with a true Guide' etc. Gordhanbhäi was so impressed by those words that he did not feel at ease in absence of Prabhushri. He remained devoted to him and whatever time he could spare from the daily activities he used to spend in devotion. Among the colleagues of the Society he came to be known as Gordhan Bhagat. Whenever he found time, he used to go to Ashram. In 'Tattvajnån he has noted, 'Always intent to see Prabhushri and to stay at his service', 'Remember the commands of Gurudev (Attaining true innate nature, giving up self-indulgence and obstacles, reading from 'Shrimad Rajchandra, contemplating over Prabhushri's writings etc.)
At times when he could not bear the separation and if Prabhushri happened to be at some place like Ahmedabad, he would rush to such a place without even making sure that he had enough cash to buy the ticket. Hence he had to walk from Ahmedabad to Anand a couple of times. The Sutra 'Overcome Self