Life of Shrimad Rajchandra

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 96

Also there were an ancient cave, a pond of water, and a lonely tall stone, which could serve the purpose of a seat for meditation. One resident of Idar had said that graceful Guide had stayed in that cave for a month and a half. We came back to Upäshray while pondering over his wonderful spiritual vigor and fearlessness.
On the sixth day we were asked to move out and accordingly all the seven of us left Idar. Mohanlälji, Narsirakh and myself moved in small villages around Idar. Noticing that the hills, forests and other desolate places were conducive to meditation etc. we stayed there. We three used to go on the hills. Sitting there at a little distance from one another, we used to ponder over the teaching of Shrimad as directed by him or read the letters written by him. Thus we spent our time in meditation, contemplation and Self-orientation. At times we spent the time in devotion. Since we had received his teaching only a few days before, that was fresh in the memory. Its significance was growing in that place.
That time Shrimad stayed in Idar for three months. He spent much of the time in caves and also moved in the forests at ease. From Idar he went to Vavänia for about three months. Then again going to Idar for a short while he went to Bombay and stayed there for about eight months. During 1900 he spent some time in the forests of Dharmapur for the sake of retreat. From there he had been to Vaväniä and had stayed in Morbi for two months up to the end of Paryushan.
Chapter 23: TRANSLATIONS AND ELABORATIONS
During 1889 Shimad had written 51maxims pertaining to the monastic code, which were extracted from Dashvaikälik Sutra. The first eight of them are from chapter 4, the next twenty-four from stanzas 9 to 36 of chapter 6 and the remaining fifteen from the concluding part of chapter 4. Though they were written down at different times and published together, they present the essence of the original in Ardhamägadhi language. That simple Gujarati version can easily provide to the reader the true concept of the original stanzas. Only one sentence has been used where the essence of an original stanza could be covered within that. For instance, the meaning of stanza 19 of chapter 6 has been simply presented as Not to touch even a straw by virtue of greediness'. Thus he has presented the intent of the original author in the form of scriptural maxims while keeping the ultimate objective in view. That style is evident in his translations.
Translation of scriptural quotations prepared in 1897 have been published under serial number 757 of 'Shrimad Rajchandra under the title 'Mokshasiddhanta (The Essence of Liberation). It contains the article on "Dravyaprakash', which was left incomplete while elaborating three parts of Dravyasangrah (Collection of Basic Substance). The eighth part of Mokshasiddhänt presents the well-knit translation made by Shrimad of stanzas 31 to 49 of Dravyasangrah. Shrimad has beautifully presented therein the intent of the stanzas in the trait in which those stanzas were written by the original author.
Among the writings at the age 20, there is the critique of Swaroday by Chidanandji that Shrimad had started preparing. Similarly he had also started writing detailed explanation of the devotional songs from Anandghan Chovisi'. The fascinating and thoroughly analytical approach of Shrimad is evident from explanations of the first two songs, (of which the second has remained unfinished) published under number 753 of 'Shrimad Räjchandra'. Those explanations can serve as an ideal for any intelligent person, who wants to prepare explanation of such songs. The art of manifesting what remained latent in the heart of Anandghanji is evident there.
Shrimad picked up a stanza of sixth ascetic state from Äth Drishtini Sajzäy (Composition of eight Ascetic States) written by Yashovijayji and prepared its explanation as given in numbers 393 to 395 Shrimad Räjchandra. That is so fascinating that the reader can grasp the true significance of