Vaishali Institute Research Bulletin 1

Author(s): Nathmal Tatia
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

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VAISHALI INSTITUTE RESEARCH BULLETIN NO. I
5. That the Jaina ideal of ahimsa is the starting point of Gandhi is indisputable. He was born in a society which had intimate connections with the Jainas. On his return from England in 1891, he was introduced by Dr P.J. Mehta to the Jaina Poet Raychandbhai who was a sata vadhānī, and at the very first meeting with him, Gandhi was convinced that 'he was a man of great character and learning'. Raychandbhai's 'wide knowledge of the scriptures, his spotless character, and his burning passion for self-realization' cast their spell over him. Gandhi was convinced that the centre round which his life revolved was 'the passion to see God face to face' (MET, pp. 112-3). He saw him 'absorbed in godly pursuits in the midst of business, not once or twice, but very often'. "I have since met", says Gandhi, "many a religious leader or teacher. I have tried to meet the heads of various faiths, and I must say that no one else has ever made on me the impression that Raychandbhai did. His words went straight home to me. His intellect compelled as great a regard from me as his moral earnestness, and deep down in me was the conviction that he would never willingly lead me astray and would always confide to me his innermost thoughts. In my moments of spiritual crisis, therefore, he was my refuge." (ib., p. 113). But in spite of this high regard for him, he could not enthrone Raychandbhai in his heart as his Guru (ib.). Gandhi was in search of a perfect jñānī, a Guru who could guide him in his 'ceaseless striving after perfection as one's right' (ib., p. 114) and lead the way to the Kingdom of Heaven 'through incessant toil in the service of his country and therethrough of humanity' (Cf. HD, p14). This at once sets forth the points of contact and departure between the Jaina and the Gandhian view of life. Gandhi could not reconcile himself to the faith that a particular theory should be the spring of action in any case. "You may commit himsā," says he, “not in order that you thereby realize in practice a pet theory of yours, but because you are driven to it as an imperative duty” (ib., p. 206). The Jaina saint's exclusively inward stress on personal perfection was not acceptable to Gandhi. Nevertheless, the impact of the saint on him was deep. “Three moderns," says Gandhi, "have left a deep impress on my life, and captivated me : Raychandbhai by his living contact; Tolstoy by his book, The Kingdom of God is within You; and Ruskin by his Unto this Last." (MET, p. 114). Raychandbhai's remark that 'no other religion has the subtle and profound thought of Hinduism, its vision of the soul, or its charity' pacified Gandhi's mind agitated about the pressingly visible defects of Hinduism' (ib., p. 171). The influence of Raychandbhai again was a predominant factor in setting Gandhi's thoughts in the direction of brahmacarya (ib.. p. 252). It was again from him that