Laghurajswami Biography

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 15

noticed any laxity in observing the monastic life, so that necessary action can be taken to avoid the same. If that is not the case, it is better to remain soul-oriented than being guided by the people, who speak indiscriminately on account of wrong approach.... You may perhaps be of the opinion that the people, who talk to the extent of improbability, would see the truth and that would avoid hurting the faith. That can be a good idea.... The better way is to bear the evil without being perturbed and to go to that place while moving in due course. That may result in wiping out the popular misgiving. That is worth doing. Getting influenced by the words of those, who are afflicted with craving and aversion, or to act for preserving self-respect or to treat it as a means for correcting the misgiving of the people (though actually resorted to on account of the inability to maintain equanimity) would not be beneficial to soul."
In early 1898 Lallujiswami wrote, "We came in contact with Muni Bhänjiswami at Vaso and had talks in quiet and tranquil mode. He has said that we may peacefully move about in this area and we also said that we are not at present planning to go to Ahmedabad. After such tranquil talks he has gone to Khedä..."
During the summer of 1899 Lallujiswami wrote, “It is understood that Muni Chhaganji may pass the ensuing monsoon in Khambhät. If, however, Muni Devkaranji comes on this side from Kutch, some adjustment would be made in the said program, if necessary. That would not entail any adverse situation.... The letter from Bhanjirakh is expected today.” Thereafter Lallujiswämi had spent the monsoon period at Nadiad and Devkaranji at Vaso.
After the monsoon of 1899 Lallujiswämi and other monks were excommunicated. It, however, seems from the above extracts that neither had there been total breakdown between the two sides, nor had there been disaffection among them. Though the excommunication resulted in dividing the sect in two equal parts, no dispute was raised by Lallujiswämi about the sacred texts, books etc. That generosity and absence of desire for anything had wholesome impact on all the monks. Though the situation was rife for rise of defilement, the guidance of Shrimad and obedience of Lallujiswämi and others led to the peaceful separation. They then got busy with spiritual development, as if nothing had happened.
This has been depicted by Ambälälbhäi in a nice letter. He writes, "Instead of adopting parochial attitude at the time of such worldly environment, the magnanimous monks stay delighted and think of the spiritual benefit emerging on the following lines.
We would be able to avoid unwholesome contact. After renouncing the belonging of all worldly aspects there had been some entanglement relating to the sect. That has now gone by the grace of true Guru. Oh soul, your sect, your clan, your religious order has now been expanded to the entire universe. You have now wide scope for spiritual development by resorting to detachment and absence of belonging, while observing equanimity and fraternity for six philosophical viewpoints.'
"Restrictions pertaining to area, time, matter or mode do not come in the way of those, whose tendencies turn inward.... The pure water, as it goes in the sea, does not like to remain in salty state. It turns into vapor by solar heat, takes the form of cloud and rains over the world as ambrosial water. Similarly you, the great monks, have recognized the truth in the form of true nature of soul and hence are like pure water As such, giving up the sense of belonging for the sect, creed etc. you have been resorting to detachment for making the universe ambrosial!
"So long as one stays in the wrong mode, he is treated by the enlightened as stuck with wrong perception and sectarian approach: after gaining the right perception he still belongs to a particular creed, community, clan, group and so on; even at the thirteenth or fourteenth stage of spiritual elevation one belongs to the group of embodied beings. He feels gratified when his pure, unadulterated, everlasting blissful, liberated state arises; then he gets apart from everything; he gets purified. ..."
In another letter also he presents the encouraging and inspirational words. "Those, who think at length, have come to the conclusion that one gets respect, disrespect etc. as per destruction cum pacification of Karma ...or by rise of the concerned Karma. In other words, one gains, worshipfulness, reverence etc. as the consequence of previous Karma acquired by resorting to pure conduct, austerities, scriptural knowledge, contemplation, detachment etc. Similarly he gets disquiet, hunger, thirst, insult, disrespect etc. as the consequence of previous unwholesome Karma. One cannot change anything in that respect. Thus knowing that every situation results from the wholesome or unwholesome Karma, the thinking people observe equanimity in respect or disrespect etc. and stay in the ecstatic state....