Life of Shrimad Rajchandra

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 82

stay aware of Self and his physical, vocal and mental faculties would remain involved in thinking about it.
Lallujiswami writes regarding Ätmasiddhi, "By reading and reciting some of its stanzas, my soul was overjoyed. I felt that there is unprecedented significance in every line of it. The regular study of Atmasiddhi and its contemplation led to the internal pleasure. Atmasiddhi stayed in my mind, while talking with anyone or while undertaking any other activity. The tranquil face of the graceful Guide and the blissful stanzas of Ätmasiddhi remained in my mind. Nothing else pleased me. All other things seemed trifling to me. The great importance of the Guru and esteem for him continued to remain in the mind."
The fourth copy was sent to Mänekläl Gheläbhäi Zaveri. By devotedly studying Atmasiddhishästra, he used to send every week to Ambälä1bhäi 10 or 12 pages of his observations concerning the thoughts that occurred to him. Nothing of that seems to have been published. It, however, appears from references in his letters addressed to Ambälälbhai and others that Mäneklälbhäi used to write at length about Atmasiddhi. In short, it can be said that several deserving individuals gained high spiritual level thereby. The miraculous impact of the book can be realized from these quotations.
Chapter 21: ARRIVAL IN CHAROTAR AGAIN
Shrimad continued to stay at Nadiad for a few days after composing Ätmasiddhishästra. Then for about six months during 1897 he stayed at Vavänia, Morbi, Säylä etc. Thereafter he went to Idar and then to Bombay. In the meanwhile Saubhagyabhäi had passed away with total equanimity.
It was being talked among the monks and laymen of Khambhät Order that Lallujiswämi and other five monks had changed their faith. Harakhchandji, who had initiated Lalluji, had passed away: other monks of the Order felt that if no pressure was brought on Lallujiswämi and his colleagues, they might form a separate Order. As such, they used to call those monks individually and to exert pressure upon them. They tried to dissuade them from their faith, yet those six monks did not lose their equanimity. Devkaranji was used to plainly speak out the truth, but he was also observing silence. The effort of those people (belonging to the Order) resembled the incident of Mahabharat in which Kauravas tried to consume Pandavs in the lacquer house. It was hard to be borne by the monks, but they could keep peace of mind as guided by Shrimad. Some monks, who had newly turned towards the truth, strongly felt that connection with the traditional Order was undesirable. On one side were those, who spent the time in slander and contrivances; on the other were these monks, who were peacefully bearing and were thus truly observing the monastic code.
The monks could remain peaceful by virtue of Shrimad's enlightened guidance. His letters were helpful in averting controversy as can be seen from the following extracts.
"In case of their pursuance to forsake the right contact, you have indicated your tendency not to comply; that is right, and act that way. It is, however, desirable to behave in a way so that they would think that it is not worth insisting on forsaking the right contact. Thereafter it is better to move about in the areas, where contact with them can be averted, and where spiritual pursuit can be resorted to at ease."