Jinamanjari 2001 04 No 23

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

Page 6

ultimate reality or the self.
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In one of his writings he raises the question of the propriety of philosophy, or darśana, as opposed self-realization. He observes, "After reaching the goal of sarvajña and vitarāga I would aspire to preach the doctrine to the masses out of sheer compassion. In such a case, (the question is) whether to adhere to the system of philosophy or the actual mystic experience? If I take my experience of self-realization as the foundation for spreading the dharma, very few people would be able to comprehend it! Conversely, if I choose to build a system of philosophy, sect or sampradaya I may be able to get many followers." But alas! Before reaching the step of vitaraga and sarvajña, he was obliged to discard his body at the age of 33, leaving behind his unfulfilled dream.
In what follows, we intend to study critically Śrīmad's concept of the sadguru, or true teacher, and his role in leading an aspirant to his final emancipation (mokṣa) or to his self-realization (ätma sākṣātkāra). We will argue that the extraordinary emphasis on the role of the sadguru for self-realization in Śrīmad Rājacandra's philosophy is mainly due to the influence of non-Jain religious literature on his thinking. Let us first see what the place of the sadguru is in the Jain tradition prior to Śrīmad.
THE PLACE OF THE SADGURU IN THE JAIN TRADITION
It is a well known fact that every art, science, religious system or philosophy presupposes specific knowledge. This knowledge can be communicated through language from one person to another. Language and the art of communication co-originated with humanity itself. Moreover, the concept of master and disciple seems to have evolved from the dialogue of two persons, one being the giver and the other receiver. A student tries to learn a particular subject by closely following his teacher. He has to believe in the master's ability, his capacity to teach, and in his genuine will to guide his disciple. The systematic acquisition of knowledge requires a close living relationship between the teacher and the disciple.
In the olden days, in India, a student had to go to the
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