Jinamanjari 2001 04 No 23

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

Page 34

were only householders in non-Jain Indian traditions. śrīmad Rājacandra was already shouldering the responsibility of a sadguru for his few chosen disciples. This certainly indicates the presence of a conflict in his mind. What prevented him to openly assuming the role of a master if not the impact of specific Jain dogmas on him? We may close this study by quoting an analogy. śrīmad had already vigorously left the shore of the Jain dogmas and was proceeding towards the other shore of an independent thinker, a profound mystic and a great master. He successfully reached there half way. Perhaps both his unshakable faith in Jainism and ill health stopped him midway and instead of trying to reach the other shore he turned back and returned again to his destined land of dogmatic Jainism.
Final Statement
Our main point in this discussion is to indicate that on the one hand, śrīmad was trying to critically examine and half-heartedly challenge the traditional Jain dogmas in the light of other philosophies like Vendānta etc. On the other hand, he did not dare to build his own philosophy based on his own spiritual experience and thus revive the Jain tradition though in our opinion he was capable of doing so. This has bearing upon his status as a sadguru. We deem that he was fully capable of playing the role of a sadguru and even of a reformer of Jainism; but he did not do so because of his utmost sincerity and loyalty to the dogmatic Jain tradition only.
ENDNOTES
1) In one of the letters addressed to Śrī Sobhāgyabhāī Lallubhăī Śrimad brings forth the significance of the sadguru or the satsanga, as follows: By reducing the worldly activities and attachment to them (arambha parigraha) one can reduce the strength of unwanted harmful company (asatsanga). Association with the master or co-aspirants also helps the aspirant to keep himself away from bad company. This leads to an inquiry into ātman (ātmavicāra). Atmavicāra in turn begets ātma jñāna and ātmajñāna or self-knowledge leads to liberation.
2) In another letter śrīmad contends that the Tirthankaras affirmed that an aspirant has to depend upon a master and his preaching until he perfectly
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