Shrimad Räjchandra
(1867 – 1901)

Introduction:

Shrimad Räjchandra was a great seer and one of the most recognized Jain sages of modern times who has made priceless contributions to Jain philosophy and literature. He was a great philosopher, a brilliant poet, social reformer, thinker, and a self realized saint. Mahatma Gandhi was highly influenced by Shrimad’s
spiritual life. Shrimad’s writings come from his experience of life and at present his teachings are widely followed by many Jain and Hindu aspirants seeking spiritual awakening and self realization.

 

Birth and Childhood:

 

Shrimad Räjchandra was born on the auspicious day of full-moon (Dev-Diwäli) of the month of Kärtik, 1924 V.S. (November 9, 1867) at Vaväniä, Morbi district, Gujarat State, India. His parents were Ravjibhai and Devabä. He was named Laxminandan at birth but after four years his name was changed to Raichand. Later he became famous by the name of Räjchandra.

 

Räjchandra’s father and grandfather followed the Vaishnav (Hindu) religion. They were devotees of Lord Krishna. His mother, Devabä, was from a Jain family. Thus, the child Räjchandra was brought up under the unified culture of Jainism and Hinduism.

 

As a child, Räjchandra was deeply interested in reading various books. Once he read the Jain Pratikraman Sutras and was touched by the feelings of kindness to animals and the expression of sincere forgiveness from each other during daily Pratikraman ritual and Paryushan festival. He was drawn closer to the Jain faith because of the emphasis it places on self knowledge, self control, penance, renunciation and detachment from worldly affairs, and meditation. As a seeker of ultimate truth, Shrimad came to the conclusion that the philosophy and culture of Jain religion was of the highest order of truth and equanimity.

 

An incident that took place when he was 7 years old changed the course of his life. An adult acquaintance, Shri Amichandbhai died of a serpent-bite. Young Räjchandra asked his grandfather, “What does it mean to die?” His loving grandfather explained, “His soul has left the body and he will no longer be able to eat or talk or move. His body will be burnt outside the village.” Räjchandra saw the dead body being burnt and slipped into deep contemplation. Suddenly as if a veil lifted and he recalled his past lives. With this experience he realized the pains of repeated births and deaths from one life to another. This incidence became a major spiritual awakening point in his life to free himself from the bondage of Karma and the life cycle of pain and misery.

 

Räjchandra started schooling at the age of seven. With his exceptional ability to remember exactly what he saw or heard or read once, he was able to complete the seven year elementary school education in a mere two years. The village school provided only seven years of education and hence his formal education came to an end. However, he continued to learn and read many books on his own. After his elementary education, he worked in his father’s shop and conducted the business honestly and sincerely.

 

He composed his first poem at the age of eight and started writing poems and articles related to social issues for publication in the local newsletters. Despite his young age he wrote serious articles on social reform subjects like the need for improving female literacy rates, child marriages, and the display of wealth by the rich. He also composed poems with nationalistic zeal.

 

At a very young age, he had the supernatural ability to foresee what was likely to happen and he helped some people by saving them from possible disasters. By the time he was 18, he had become a very proficient astrologer. He was able to identify books merely by touching them and know the taste of food without tasting it. Along with developing all these extraordinary abilities, he became very compassionate towards all living beings and a strong promoter of non-violence.

 

Family:

 

At the age of 20, Räjchandra married Zabakben in 1888 AD (1944 V.S.). Zabakben was the daughter of Shri Popatlälbhai Jagjivandäs, the elder brother of Shri Reväshankarbhai who later became Shrimad’s business partner. They had four children; two sons, Shri Chhaganläl and Shri Ratiläl and two daughters, Smt. Javalben and Smt. Käshiben. Shrimad had a younger brother, Shri Mansukhbhai.

 

Shrimad Räjchandra became a partner in a gemstone business in Mumbai at the age of 20 (1888 AD). He was absolutely ethical, honest, and very compassionate in all his business dealings. In a very short time his business flourished because of his wisdom and business insight. His regard for truth, adherence to high moral values, and firmness to do what was right inspired many others. In 1899 AD (1955 V.S.), he totally retired from business at the age of 31.

 

Power of Avadhän (Multi-tasking):

 

At the age of 17, Shrimad had observed someone performing eight different tasks simultaneously, known as Ashtä-vadhäni (eight tasks) in Gujarati. He studied the method and the next day he was able to perform twelve tasks. He soon improved his performance to be able to manage 52 Avadhäns or tasks. When he was 19, he was invited to perform his Avadhäns at a public meeting in Mumbai in the presence of the Bombay Chief Justice and other dignitaries. He successfully performed 100 Avadhäns (tasks) known as Shatävdhän.

 

The 100 tasks included a variety of activities like playing cards, playing chess, counting the bell chimes, completing mathematical manipulations like addition, division, and multiplication; composing poems with different themes and specified set of words, arranging the order of words from 16 different languages which included English, Greek, Latin and Arabic (note that Shrimad’s formal study included only Gujarati up to Grade 7 of elementary school).

 

This was an unbelievable feat and the performance was given much publicity in all the major newspapers like the Times of India and Pioneer. Shrimad was invited to go to Europe and demonstrate his extraordinary talents. This would have meant more fame and substantial material gain. However, he declined the offer because it would be extremely difficult to stay in Europe as per Jain religious standards and also he would be distracted from his main objective of spiritual progress.

 

By the time he was 20, his fame had spread throughout India and he realized that he was achieving only material benefits for his amazing powers and that was not what he wanted from his life. He gave up all such activities completely and only concentrated on self restraint, detachment from worldly matters, contemplation, and meditation to progress spiritually so that he could free himself from the cycles of

births and deaths.

 

Shrimad’s Writings:

 

In his early years, Shrimad composed poems and articles on social reforms arousing nationalistic passion. When he was working in his father’s shop, he had done an in-depth study of Jain Ägams and scriptures after having learnt Sanskrit and Präkrit languages on his own at the age of 14.

 

At the age of 16, he wrote Moksha-mälä and its compendium Bhävanä-bodh, which literally means ‘garland of liberation’. True to its name, it deals with subjects that lead towards the path of liberation. It is written in a simple and easy to understand language, but explains the Jain religion in finest detail. Its 108 lessons were composed in three days!

Ätmasiddhi-shästra is an epic poem and prime jewel composed by Shrimad in Gujarati in 1896 while he was in Nadiad, a town near Ahmedäbäd. On one auspicious evening, he composed 142 stanzas of Ätmasiddhi- shästra in one sitting of less than 90 minutes. The fact that Shrimad composed such comprehensive and all inclusive work within such a short time can only give us a clue of the depth of spiritual wealth he possessed.

 

The subject matter of Ätmasiddhi-shästra is the scientific characterization of the six fold modes of Soul, its existence, its eternity, doer of its karma, the impact of Karma on it, the nature of the pure consciousness (liberation), and its potential for attaining liberation from Karma. It describes the Jain philosophy comprehensively and also shows how Anekäntaväda allows Jainism to encompass all other Indian faiths. Many scholars have written an elegant commentary on the Ätmasiddhi-shästra.

 

Apurva-avasar is his last major compilation. It is the most divine poem in which Shrimad expresses the fourteen stages of spiritual progress for ultimate liberation. Apurva-avasar was incorporated in the Prayer book in Gandhiji’s Ashram.

 

The complete works of Shrimad containing more than thirty five poems and close to 950 letters, written to various people who came in contact with him, are compiled in a text called “Vachanämrit”. A high level of spirituality is evident in his writings. If one delves deeper into his literature, one will notice that his writings provide excellent discourses for attaining self realization leading to liberation.

 

Mahatma Gandhi was very highly impressed by Shrimad’s divinity, and the way he led his life. He accepted Shrimad as his spiritual guide with great respect and reverence. When Gandhiji was in South Africa, he was under intense pressure from his Christian and Muslim friends to adopt their faith. He wrote to Shrimad for guidance. Shrimad’s guidance convinced him of how his own faith, Hinduism, would ensure his spiritual progress. Gandhiji has written reverently about Shrimad in his autobiography

and has paid glorious tribute to him on several occasions. He often revealed that he learnt compassion for all beings and non-violence from Shrimad. According to him, Shrimad’s life and spiritual writings impacted him more than Tolstoy and Ruskin.

 

Spiritual Progress:

 

Shrimad did not have a spiritual teacher in his life. At the age of 7 when he was able to recall his past lives, he clearly remembered his association with Lord Mahävir in a previous life.

 

In 1891 A.D. (1947 V.S.) at the age of 23, Shrimad realized Samyak Darshan (Right Faith or Intuition). He continued to enhance his progress by slowly detaching himself from the material world, deeply studying
scriptures, strengthening virtues, refraining from worldly pleasures, and remaining in meditation for longer duration. He started to stay at lonely places outside Mumbai for more than a month at a time. In the beginning there were many obstacles in his way because he needed to perform his duties as

a house holder and as a businessman.

 

From 1896 A.D. (1952 V.S.), he often spent several months in isolation in the woods of Uttarsanda, Idar, and Kavitha where he would eat only one meal during the day and sleep very little. He spent his time in deep meditation and attained a highly enlightened state of self realization at the age of 28.

 

He retired totally from business at the age of 31 in 1899 A.D. (1955 V.S.) and requested his mother to permit him to renounce the worldly life permanently to become a monk, which his mother denied out of love and affection. However, after two years of clever persuasion, he was hopeful of his mother’s permission but by this time his health deteriorated and he did not recover his health. He died in 1901 A.D. in Rajkot at the very young age of thirty three

 

Followers:

 

Though Shrimad had tried to keep his spiritual personality completely private, several people accepted him as their guide to achieve ultimate liberation and devoted their lives to him. Some of his closest followers were:

 

Shri Sobhagbhai:

 

Almost 350 of the 950 letters of Shrimad Räjchandra were written to Shri Sobhagbhai who was about 40 years older than him. In the very first meeting, Sobhagbhai recognized Shrimad as a highly self realized person and accepted him as his true guru. He was simple in his behavior and serious in devotion. He was a native of Saila, a town near Rajkot. Based on his request, Shrimad composed the epic poem Ätmasiddhi- shästra so that it would be easier to memorize. Shri Sobhagbhai attained self realization and died in deep meditation (Samädhi).

 

Shri Laghuräj Swämi:

 

Shri Laghuräj Swämi was a Sthänakaväsi Jain monk and one of most devoted disciples of Shrimad. As a monk, his devotion to Shrimad caused him great problems from the Jain community.

 

Shri Laghuräj Swämi attained self realization during Shrimad’s presence and then established the Agäs Äshram, near Vadodara. The Äshram can take credit for preserving Shrimad’s writings and making it
available to the Jain community at large. Agäs is an important place for Shrimad’s followers. Today there are more than fifty Äshrams in India and aboard where the followers worship and study Shrimad’s literature based on the divine faith and testimony provided by Shri Laghuräj Swämi.

 

Shri Ambälälbhai:

 

Ambälälbhai, a native of Khambhat, was a very devoted disciple who sacrificed a brilliant legal career to be in the service of Shrimad. Shrimad entrusted him to copy scriptural works and his letters because of his exceptional memory. He and Shrimad’s younger brother, Mansukhbhai, were responsible for recovering Shrimad’s letters and writings and publishing them. Four years after Shrimad, in 1905 A.D. (1961 V.S.), Ambälälbhai attained self realization and passed away in deep Samädhi at a very young age.

 

Shri Joothäbhai:

 

Joothäbhai was the first person to recognize Shrimad’s divinity and accepted him as his spiritual mentor. Their relationship was very close but also very short as Shri Joothäbhai passed away when he was only 23 years old in 1890 A.D. (1946 V.S.).

 

Teachings and Contribution of Shrimad Räjchandra:

 

All of Shrimad’s literature is based on Bhagawän Mahävir’s teachings. He presented these teachings, in simple Gujarati and Hindi, in prose and poetry forms. As we study Shrimad’s writings in depth, we find that he has made an enormous effort to shed new light on true spirituality. He has succeeded in reforming the blind faith with real spiritual awakening.

 

His biggest contribution is to point out the mistakes most people make in following a teacher based on the external conduct and dress code. The spiritual journey led by a wrong teacher leads the disciple to extended life cycles of misery and pain. On the other hand, when an aspirant is able to know and follow the teachings of a true teacher (Sadguru), he will be able to attain true freedom and liberation.

1. Morality:

 

Good manners, good activities, and good behavior are the roots of holiness.

 

All living beings are seen as equal. Therefore, do not cause pain to any soul, nor extort work from any soul beyond their ability and capacity.

 

2. Human life:

 

All living beings long for permanent happiness and there is no exception to this. This desire can be fulfilled only in a human life. Yet human beings choose unhappiness. This is due to his illusionary state (Mohaniya Karma – Mithyätva) in which he sees happiness in worldly desires and possessions.

 

3. Non-attachment to Worldly Affairs (Vairägya)

 

Detachment from worldly and materialistic affairs and family relationships is defined as Vairägya and achieving it is essential for eternal happiness.

 

True renunciation is always followed by the true knowledge of the self or the soul. Without true renunciation, a person will not be able to gain the true knowledge of the soul. If one stops only at the stage of renunciation and there is no desire for true knowledge, his/her human life would be in vain.

 

4. Knowledge and Wisdom:

 

Through proper knowledge, we are able to know the forms and qualities of the substances of the universe.

 

The Jain scripture, Uttarädhyayan Sutra, indicates that “Knowledge is like a needle with thread. Just like a needle with thread in it does not get lost; a person with knowledge, will not lose the right religious path in this world.”

 

It is the true knowledge with which (a) an external feeling is controlled; (b) attachment for life, family and worldly pleasures decreases and (c) a true truth is revealed.

 

If you know yourself (your true nature), you know the whole world; if you do not know yourself, your knowledge is worthless.

 

Conclusion:

 

Shrimad Räjchandra was a great saint and a self realized Master, an outstanding educationist, a born poet, possessed an extra-ordinary power of memory, a reformer of society, a keen follower and an advocate of non-violence and had equal respect for all religions.

 

As with many great personalities, Shrimad’s greatness was not recognized in his life time. Shrimad was not popular among Jains because he spoke about the faults in Jain society and the traditions being carried out without understanding the proper meaning and purpose behind them. Many people have recognized his greatness after his death.

 

Shrimad has put great emphasis on the need of a Sadguru (true teacher) in one’s life for spiritual progress and ultimately to attain liberation.

 

Shrimad always maintained that since he had not taken the vow of dikshä (sainthood), he was not eligible to preach the path of liberation. Therefore, even with his wealth of knowledge, he did not preach to the masses. He hoped that later in his life, he would become a monk and when the time was right, he could bring the proper teachings of Jainism to the masses, as there were many undesired factors in the practice of Jainism at that time.

 

Shrimad’s writings to his close associates and his personal notes are the essence of Jain religion. He has given us priceless spiritual gifts including Mokshamälä, Ätmasiddhi-shästra, Apurva Avasar and many other spiritual writings in the form of letters, articles, and poems. In his short life of 33 years, he has delivered the spiritual message of eternal importance. He explained Bhagawän Mahävir’s teachings in simple words. Now these teachings have become accessible to ordinary people and we have the unique opportunity to learn about the inner state of a truly self realized person.