Jinamanjari 2001 04 No 23

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

Page 51

1980 people started calling Dr Jhaverī 'guru', although he discouraged them at this time.
After finishing school, Dr Jhaverī spent two years in South India, returning to Mumbai in 1985. During the period between 1985 and 1990 the group, which we may now describe as his followers, grew to about five hundred in number, increasing to three thousand by 1997. By this time the centre, which I described towards the beginning of this paper, had been established to accommodate up to four hundred followers meeting for daily bhakti. At a separate venue about three thousand attend Dr Jhaverī's fortnightly satsang.
When I met Dr Jhaverī in January 2000 there were twenty-seven centres of disciples, five in America, one in Antwerp, one in Nairobi and the rest in India. Video and cassette recordings and transcripts of Dr Jhaverī's lectures are posted promptly to disciples who are unable to attend them. From a small group of people sharing bhakti has developed a large, highly organised community of followers who look to Dr Jhaveri as their pratyaksa guru, and through him to Srimad, who he regards as his guru.
One thing that is typical about this example is the way in which Dr Jhavenī's status as a guru was gradually established. The original, small gathering of followers expanded into an extensive, and still growing, community of disciples. Gurus are not self appointed. It appears that guru status in the Srimad Rājacandra movement can occur in two ways. Either as part of an established lineage, or by the interest shown towards someone who displays particular religious and charismatic qualities. Authenticity of the first is secured by guru lineage, authenticity of the second is assessed on a individual basis, by people who are attracted to the guru. If they reach the belief that the guru is authentic they go on to become a disciple and hence enforce their guru's guru status. It should also be noted that the guru receives no soteriological gain from being worshipped, but the benefit is reaped by the disciple.
Some gurus establish aśram communities. (Although not all āśrams are associated with gurus, and not all gurus operate through aśrams). An aśram provides a venue for concentrated
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