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disciple seems to be a rare quality of these ācāryas. It is therefore very difficult to assess how far the method generating the original mystic experience of Mahāvīra is preserved by the tradition of these monks. Although in the history of Jainism after Mahāvīra many great ācāryas such as Ācārya Kundakunda, Siddhasena Divākara, Haribhadra, Hemacandra, Akalanka, Vidyānanda, Yaśovijaya, etc., enriched the heritage of Jainism through their compositions, the tradition of teaching actual spiritual experiences of self-realization seems to have almost vanished. The different schools and sects of monks have probably cared more for scriptural knowledge rather than actual experience of self-realization! śrīmad Rājacandra appears to be one of the few savants of Jainism who, though externally remaining a householder, acquired internally the rare state of a true monk of the 7th spiritual stage. This phenomenon was conspicuously absent for many centuries in the Jain tradition.
SOURCES AND METHOD OF STUDY
The primary source of our research, as pointed out above, is Śrīmad's work itself, particularly his letters, diaries and handwritten notes which have been compiled in the volume entitled śrīmad Rājacandra. We will select and analyse materials from these sources in two ways. First, we will examine śrīmnad's concept of the sadguru as reflected in his writings. Second, we will investigate the characteristics of śrīmad's personality and his state of mind during the time when he covertly played the role of the sadguru for his few chosen and worthy disciples. Following the structure of the book śrīmad Rājacandra, our study will chronologically trace the development of Srimad's concept of the sadguru at various stages of his life. Dr. Saryu Mahetā, in her survey of the spiritual evolution of śrīmad Rājacandra, has rightly identified the four principal stages in his spiritual development:
(1) The period of introspection (ātma manthana) (1868-1885).
(2) The period of growing indifference to the world (vītarāga) and of increasing faith in Jainism (1886-1890).
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