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had he lived a bit longer, he would have formulated a strict code of learning for every one and he himself becoming a living example. But that was not to be. One can only wish at this juncture that Jain community will make a serious attempt to fulfil the dream he saw.
So the decade, starting from Vikram Samvat 1910 when Shri Atmaramji renounced the world to Vikram Samvat 1920, had a profound influence on his life. It was during this period that he studied the Jain scriptures and went from place to place to learn from scholars, whether monks or otherwise. The four month rainy period was especially made use of by him for study of a particular book. As his initiator Shri Jeewan Ramji was not a scholar, he took lessons from others. He studied 'Uttra dhyan sutra' from one Shri Kashi Ram, who was not a monk and in his first 'chaturmas' at Ranian-Sirsa, he completed its study with the help of Rup Rishiji. For studying 'Uwai Oppatik sutra', he went to Shri Rud Mal, a Jain monk. After this, he went to Jaipur to study 'Acharanga Sutra' from a famous Jain monk Ami Chandji, who was well known for his scholarship. From Jaipur, he went to Ajmer and there also studied many Jain scriptrues. To study 'Anuyogdwar sutra', he went to Nagaur to meet Shri Hans Rai, who was a Jain shravak. Again he made for Jaipur to meet Patwa Vaidya Nath, who was a Jain scholar, and learnt many books from him. Once again he went to Nagaur to study Suyadang', 'Prashana Vyakaran', 'Pannavna''Jeevabhigam' etc. By this time, he had mastered 'Dashvai Kalak', 'Uttradhyyan', 'Sutra Kritang' 'Sthanang', 'Anuyogdwar', 'Nandi', 'Aavashyak' & 'Brihat Kalp', and committed to memory ten thousand 'slokas' or couplets. Having met different scholars and mastering all the important scriptures, Shri Atmaramji made a niche for himself. But he was not a person to rest on oars. Study of these scriptures had whetted his appetite for more knowledge. By this time, he realised that he had omitted one very important study i.e. grammar, without which it is difficult to make out the correct meaning for oneself, and has to depend upon others' interpretation. Different interpretations by different scholars give rise to confusion and one becomes doubt-ridden which meaning to accept and which to reject. Now Shri Atmaramji got
terested in knowing the true meaning and finally acceping it. Blind faith was giving room to enlightened faith. He had also looked at the temples and Jains worshipping there and this had naturally raised a question in his mind whether that path represents the ancient Jain religion or the sect in
A Brief Life Of Atma Ramji Mahraj
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