Jinamanjari 2001 04 No 23

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

Page 9

(3) The period of the direct experience of the self (samyak darśana) and of merely involuntary involvement in worldly responsibilities, such as family or business (1891-1895). At this stage of his life, śrīmad experienced a paradoxical situation. Internally he was rapidly progressing on the path of spiritual evolution and headed towards a state corresponding to the 6th and 7th gunasthāna, which usually presupposes world-renunciation. At the same time, he was not in a position of renouncing the life of a householder and embracing monkhood, which according to him was necessary for his further spiritual advancement.
(4) In the last stage of his life Rājacandra's was prepared to renounce the world and to become a monk. Yet, he could not fulfil this ambition due to his premature death. However, internally he seems to have 'touched' the level of vītarāgata and kaivalya (1896-1901).
THE EVOLUTION OF ŚRĪMAD'S CONCEPT OF THE SADGURU
1. THE PERIOD OF INTROSPECTION (1868-1885)
In the first 17 years of his life, śrīmad composed several poems, a small work entitled Puspamālā which contains 108 instructions in prose and a number of didactic instructions published under the titles Bodhavacanā, Anuprekşā etc. In his work Puspamālā he observed, "If one has doubts regarding the nature of dharma, one should follow the path of the satpuruşa, i.e. sadguru." Similarly, he emphasized the importance of the religious assembly (satsanga) of a sadguru and of his preaching (satíruta). Thus, already at the earliest period of adolescence śrīmad realized the significance of the sadguru, satsanga and satśruta.
As we proceed further we will see that Srimad attached utmost importance to these three elements up to the end of his life. Śrīmad also firmly believed during his entire life that Jain preceptors are superior to non-Jain preceptors. Though he