Laghurajswami Biography

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 39

Since the people suffering from fire of the worldly life began to feel the cooling effect of ambrosial teaching of the great man, and since they were impressed by his wonderful state of enlightenment, they thought that it would be better if he could stay at one place so that they could continually get the advantage of his contact. That led to the rise of Ashram at Agäs. Prior to that Laghuräjswämi was mostly moving in wilderness and had earned the title of a monk of woods. By staying in the Ashram he laid spiritual hues in the woody minds of the people in Charotar area. The Ashram thus became the resort for his old age like the cream coming over the surface of milk.
Since the Ashram was set up under the aegis of Laghuräjsweämi, the devotees initially termed it as Laghuräj Ashram. The great man, however, did not want his name to be associated with it. He was of the opinion that while resorting to the true nature of Self, Shrimad had been instrumental in conferring the well being of several liberationseekers. That could in no way be rewarded, nor could its significance be accurately realized. In token of his devotion to Shrimad he suggested to call the physical memorial as Sanätan Jain Dharma Shrimad Rajchandra Ashram, and hence it was named accordingly. Thereafter Ashram has continued to grow and by now has taken the shape of a well-knit village.
Laghuräjswami did not look at anyone in the worldly state of a prince or pauper, old or young, male or female; he used to term them in the lasting state of pure soul. As such, he addressed everyone as Prabhu (Lord). Moreover, highly esteemed lordship was evident within him; hence the people started calling him as Prabhushri. We will also now use that term while talking about him.
Prabhshri passed the monsoon of 1920 with Somchand Kalyanji at Sanävad. Thereafter he passed those of 1921 to 1923 in Agäs. During 1924 he went to Sametshikhar for a pilgrimage. From there he went to Poona and passed the monsoon at the place of Mänekji Vardhamän.
Ranchhodbhäi of När was a devotee of Prabhushri and used to serve him physically, mentally as well as financially. He had dedicated his energy in setting up, expansion and management of the Ashram. He was also a devotee of Graceful Lord and had been instrumental in turning the minds of liberation-seekers towards Prabhshri. Having a high level of pacification cum destruction of Karma he had an admirable capacity to explain. By virtue of that he could bring the people at the feet of Prabhushri. Many people thus gave up their family traditions and became the followers of Prabhushri. Being ignorant of the nature of enlightenment some of them could not distinguish between the enlightened and knowledgeable. Guided by their earlier approach they started giving equal importance to Ranchhodbhäi and extended the same respect to him as was due to Prabhushri.
The people realize the greatness of the saintly beings when something significant occurs in the life. During the monsoon of 1924 at Poona it so happened that in absence of Prabhushri some followers one asked his son Mohanbhäi to occupy the seat of Prabhushri. As Mohanbhäi declined to do so, they forcibly seated him there, recited the words of bliss and worshipped him. Prabhushri was highly enraged when he came to know of it the succeeding day; he said:
“What does this mean? Do you want to start a path like the Swäminäräyan sect in which a layman occupies the presiding position and the monks bow to him? Could that be right? How did you think of a way that leads to infinite wandering and still none of you raised any objection? How can anyone place the foot on that seat? Even we bow to it and take the seat, while you resorted to such self-indulgence! ... Since you forcibly seated Mohan, how can I blame him? How come, none of you realized that it was not right?"
He reverted to the subject the next day while the song of 'Dhanya Te Nagari Dhanya Velä Ghadi, Mätpitä Kulvansh Jinesar' was being sung. He asked, "What is its internal significance? Is it to be taken in the worldly sense? Does Kulvansh (Family and generation relate to the physical body? That is being done by the entire world! Here it relates to the right perception and the attributes manifested thereby denote race. That does not relate to a family generation, it relates to the ascetic force. That would prevail when the right man arises.