Life of Shrimad Rajchandra

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 71

In the evening many people had assembled under a banyan tree to listen to Shrimad. All the monks, liberation-seekers from Khambhät and other men and women had come there. Ambälälbhäi had set up a seat for Shrimad, but instead of occupying it, he sat on the ground.
Among the Sthänakwäsi (non-worshippers of idols) people there was one Gatorbhäi. He pointed out that Muhpatti (piece of cloth tied around the mouth) is in accordance with the scriptures. Shrimad said with the piece of cloth in his hand that the thread (with which the cloth can be tied) is not laid in the scriptures. As long as Gatorbhai repeated the question, Shrimad gave the same reply. Meanwhile Gatorbhäi's body began to tremble out of excitement. Pointing it out, Shrimad asked everyone to notice the nature of infinite defilement. Simultaneously he told them not to form adverse opinion about him, because he was to come on the right line. During that very monsoon as Gatorbhäi heard from Devkaranji about the Karma acquired by disrespecting the enlightened and the resultant wandering, he had atoned in the open assembly for his disrespect towards Shrimad.
After the sermon was over, Muni Chaturlälji asked for the directions for well being of his soul. Thereupon Shrimad told him to chant the verse starting with Mahadevayä Kukshiratnam', to move five rosaries a day, and to memorize the lyric Jay, jay Shri Sadguruprasad' written by Nrusinghächärya.
He told me in solitude, "Muni, It is necessary to do the way the soul gets an elevated state. Saubhagyabhäi has reached a very high level and my state is at a more purified level." He had then indicated the state of every monk and asked me to give them Mantra.
FOURH DAY
On the fourth day he had gracefully gave vent to a stream of extraordinary talk for getting rid of the sectarian approach with the vigor of a lion. The purpose was to overcome the concept that path of liberation lies in the sub-sect of one's initiation. There was wonderful impact of that talk on us, but other monks like Mohanlälji did not like it at that time. How can one change all of a sudden the wrong concept held since the infinity and the sectarian approach, which was adopted as true and was firmly resorted to as such? The graceful Guide had said that the sectarians do not have even the attributes of right discernment etc. He had thus given an effective discourse. Those, who did not adopt it that time, could also find it ambrosial with the passage of time and they could see their mistakes. Oh, the grace of true Guru is unprecedented!
After preaching Shrimad used to say, 'The seed that we are sowing is bound to grow in the long run, because this is the live seed." He had explained this with the illustration of cardamom. "The seed of cardamom takes long before sprouting, but it surely grows. Similarly this teaching is bound to grow in due course within the hearts of liberation-seekers."
FIFTH DAY
The unprecedented instructions were given on the fifth day regarding the maintenance of celibacy. Looking at Devkaranji he had asked, "Monks have been asked to give up the life for the sake of Brahmacharya (celibacy). Can it not be considered suicide? No one could reply to that. Then the graceful Guide said, "Brahmacharya means staying within the soul. The omniscient Lords have therefore said that one should give up the body for its sake, but maintain the soul. It is not suicide, it is the maintenance of soul." Then he had said that there are five major restraints: among them the fourth one is unexceptional, because it is not possible to indulge in sex without attachment. Exception has been made in those activities, which can be undertaken without attachment. It has been laid that a monk should undertake such exceptional activities, when necessary. Such exceptional activities are therefore laid in the case of nonviolence and other major restraints.