Vitragvani - Gurudev Kanjiswami's Pravachans, Jeevan Parichay, Prasangik Pravachans on Digamber, Jain Philosophy

Birth and Early Signs of Greatness

The sacred birth of the great spiritual luminary, Pujya Gurudevshree Kanji Swami, took place on the auspicious day of Vaishakh Shukla Dwitiya (the second day of the bright fortnight of Vaishakh), Sunday, Vikram Samvat 1946, in the village of Umarala in the Bhavnagar district of Saurashtra.

His father, Shri Motichandbhai, and his mother, Shrimati Ujamba, belonged to the Dasha Shrimali Vanik community and were followers of the Sthanakvasi Jain tradition.

Soon after His birth, an astrologer was invited to cast the newborn's horoscope. Upon seeing the child, he was struck with awe and remained gazing at Him in wonder. He declared, "This child is destined to be the saviour of countless souls." The child was thereafter given the name Kanji.

From his very childhood, the face of young Kanji radiated extraordinary brilliance and promise. He consistently excelled in both his formal schooling and the Jain Pathshala, invariably securing the highest ranks.

Educations Inclined Towards Spirituality

At a remarkably young age, He independently mastered the aphorism "Siddhovarṇasamāmnāyaḥ" (the system of phonetic articulation is inherently self-established), reflecting His exceptional intellect and innate aptitude for learning.

Yet, worldly education could not satisfy His inner quest. Even as a young student, He felt a profound yearning within, as though an inner voice continually reminded Him: "What I am truly seeking is not this."

Blessed with an exceptionally fair complexion and a delicate physical frame, young Kanji was teased by His friends, who would call Him "Madam." Family members, too, lovingly addressed Him by the nickname "Pui."

After completing six standards of formal education by the age of thirteen, he discontinued his schooling. Around that time, an outbreak of plague struck his native village, prompting the family to move to Gariyadhar. In Vikram Samvat 1959, his father, Shri Motichandbhai, relocated to Palej for business. Young Kanji accompanied Him there.

Even during his youth, while attending to the family business, He would immerse himself in religious works that inspired detachment (Vairagya) and imparted the knowledge of the fundamental truths (Tattva). His mind never became absorbed in business or worldly pursuits.

Observing his deep engagement with spiritual study, his detached way of life, and the simplicity and purity of his heart, his relatives and acquaintances affectionately referred to him as "Bhagat."

Fearless Integrity

At the age of seventeen, while Kanji was attending the family shop, a police officer arrived seeking a customary Diwali gratuity. A disagreement arose over the demand, and the officer left in anger. Out of resentment, he falsely implicated Kanji in an opium-related case.

When the matter came before the court in Baroda, Kanji appeared to give his testimony. Witnessing his remarkable intelligence, innocence, and fearless composure, the presiding judge remarked, "He need not stand in the witness box; let him stand outside."

During the three-hour hearing, Kanji answered every question with extraordinary courage, complete confidence, and unwavering honesty. The case was subsequently transferred to the Palej court, where it was conclusively declared to be entirely false. The court further ruled that all expenses incurred in defending the case could be recovered from the police.

However, Kanji, an embodiment of compassion and a person of noble character who upheld the highest principles of righteousness, chose not to claim any compensation from the police. With that, the matter came to a close.

On one occasion, Kanji travelled to Mumbai with his business partner to purchase goods for the shop. After completing their purchases, they began their return journey to Palej. Since the quantity of goods exceeded the permitted luggage limit, Kanji asked his partner to purchase a ticket for the excess baggage.

The partner replied, "Why should we pay for the excess weight? Once we board the train, no one is going to check. Besides, the station master at Palej knows us well, so he won't cause us any trouble."

Hearing this, Kanji immediately responded, "It is not right for us to act dishonestly. Whatever the charge for the excess weight may be, we should pay it."

The Awakening of Deep Vairagya

In Vikram Samvat 1963, a theatrical troupe visited Palej to perform the Ramlila. One evening, Kanji attended the performance. While the play unfolded with its inspiring message of renunciation, his own heart became deeply immersed in the serene joy of Vairagya (spiritual detachment).

Such was the intensity of this inner awakening that every fibre of His being seemed to resound with the devotional refrain:
"Shivramaṇī ramanār tū, tū hī dev no dev." "O One who revels in the bliss of the Self, you alone are the God of gods."

Overwhelmed with spiritual emotion, he was filled with profound exhilaration. In that spontaneous flow of devotion, He composed a hymn consisting of six verses of twelve lines.

In Vikram Samvat 1964, at the age of eighteen, Kanji went to Baroda to watch the play, Sati Anasuya. During the performance, a scene depicted Sati Anasuya gently rocking her child to sleep while singing:
"My child, you are pure; you are awakened full of knowledge; you are beyond all mental constructs; you are detached."

These words touched the deepest recesses of His heart. The stream of Vairagya that had long been flowing within him now found its full expression, surging forth like a river in flood. An inner conviction spontaneously arose: "I am pure. I am awakened."

The profound spiritual impressions (Sanskars) cultivated in previous lives, lying dormant within, began to blossom once again with renewed vitality.

Sampraday Diksha

For five years, Kanji conducted his business in Palej with exemplary honesty and integrity. During this period, several affluent families approached him with proposals for marriage to their daughters.

However, Kanji had already resolved to embrace Diksha and observe lifelong Brahmacharya (celibacy). With unwavering conviction, He respectfully declined every proposal. Despite the wishes of His loved ones, He remained steadfast in His decision and set out in search of a worthy spiritual preceptor from whom He could receive initiation. He met many monks (Sadhus) during His search, yet His heart found repose with none of them. At last, He came into contact with Maharaj Hiralalji of the Botad Sampradaya. There, His search came to rest, and He resolved to receive Diksha from Him.

On the day of Margashirsha Shukla Navami, Sunday, 7 December 1913 (Vikram Samvat 1970), the ceremony of Gurudevshree's Diksha was being conducted.

As He ascended the steps to mount the elephant during the procession, His dhoti became caught on the staircase and tore. For a brief moment, a thought naturally arose within Him: "Perhaps something is amiss. Could this be a sign from nature? Perhaps true monkhood is not meant to be with clothing."

In time, the deeper significance of this incident became evident. It was a natural foreshadowing of the unique role He was destined to play in reviving and propagating the eternal Digambar Jain Dharma.

An Intense Pursuit of Scriptural Truth

Immediately after receiving Diksha, Gurudevshree immersed Himself in an intensive study of the Shwetambar Agamas. He observed the disciplines and practices of His monastic order with great sincerity and strictness.

Yet, even the time spent colouring the patra (monastic alms bowl) according to sectarian custom seemed excessive to Him. On one such occasion, He remarked, "What is this? Should such tasks take precedence over Swadhyaya (scriptural study)?" To this, His revered Guru replied with natural simplicity, "Then find a Guru who does not require a patra."

Who could have foreseen that this young Kanji Maharaj was to become the great architect of the path established by Acharya Kundkund, a path of total renunciation, free from even the monastic alms bowl!

Within a short time, people began saying, "Keval Gyaan itself is circling around Kanji Swami." Such was the recognition of His extraordinary scholarship and spiritual brilliance.

Yet, despite the growing reverence and influence He commanded, His search for the ultimate truth remained unceasing. He found that many doctrinal explanations within the sect did not harmonize with the true essence of reality. At the same time, profound philosophical insights began to arise spontaneously from within His own inner awareness.

A Prophetic Dream

In Vikram Samvat 1971, while staying in the village of Vejalka, Gurudevshree had a remarkable dream. In the dream, He saw the entire sky filled with scriptures. It was as though it foreshadowed the future Parmagam Mandir. Indeed, it was a natural indication of the extraordinary mission that lay ahead through the pure stream of His Shrut Gyaan (scriptural knowledge), the true secret of the Samyak Moksha Marg would be revealed, and through Him, the glory of the Jain scriptures would spread throughout Bharat Kshetra.

The Emergence of a Purushartha-Oriented Vision

During the month of Phalguna in Vikram Samvat 1972, a discussion was taking place among Gurudevshree's fellow monks. They would repeatedly say, "Whatever the Omniscient (Kevali) has seen is bound to happen. What can we do? If the Kevali has seen it so, then our Purushartha (self-effort) too will unfold accordingly."

For some time, Gurudevshree simply listened to these discussions. Then, one day, He said:
"It is true that whatever the Kevali has seen will certainly come to happen. But who can truly develop the conviction that Keval Gyaan exists in this world? Such conviction arises only in one who has attained the vision of the Soul as the very embodiment of knowledge. And for the one who has inwardly accepted the existence of Keval Gyaan, the infinite knowledge that comprehends the three worlds and the three times, the Lord has not seen many future births."

How extraordinary! It had been only two years since He had received Diksha, yet such profound teachings, inspiring true Purusharth, were already welling forth from the depths of His inner experience.

On one occasion, His revered Guru, Maharaj Hiralalji, said to Him, "Kanji, you should deliver the discourse in the assembly." Gurudevshree humbly replied, "Maharaj, I have not come here to deliver discourses. I have come for the welfare of my own Soul." Nevertheless, although He had no desire for public recognition, there were occasions when He had to address the assembly. As He continued to travel from village to village, He observed the monastic disciplines with the utmost strictness even during His Vihar (travels). Consequently, His reputation and esteem continued to grow with each passing day.

Within a short time, the fragrance of His earnest longing for Self- realisation, His unquenchable thirst for true knowledge, and his austere conduct spread throughout the Sthanakvasi community. Such was the admiration He inspired that society came to honour Him as the "Kohinoor of Kathiawad."

The True Meaning of Idol Worship

In Vikram Samvat 1976, during a discussion at Damnagar, it was being said, "Idol worship is practised only as long as one is a Mithyadrishti (one with false belief). After attaining Samyak Darshan, there is no idol worship."

In response, Gurudevshree said: "It is the Samyakdrishti who truly performs idol worship, not the Mithyadrishti. An idol is a Sthapana (representational designation), and Sthapana is one of the forms of Nikshepa. The doctrine of Nikshepa applies only to one who has attained the proper Naya (standpoint), and Naya belongs only to one who possesses Samyak Shrut Gyaan (right scriptural knowledge), not to a Mithyadrishti. Therefore, true idol worship belongs only to the Samyakdrishti."

During another discussion, someone remarked, "When a passion (Vikaar) arises, consider it to be 49% due to karma and 51% due to the Soul's Purushartha (self-effort)."

Gurudevshree replied:
"No. Karma is not even one percent responsible for the arising of passions. The cause of the Soul's modifications lies entirely within the Soul itself, and the cause of karma lies entirely within karma itself."

How remarkable! Such profound principles were already beginning to manifest spontaneously from within His own inner experience.

Om Dhwani Incident

During His stay at Wankaner in Vikram Samvat 1977, an extraordinary incident took place. He began hearing the sacred Omkar sound, and in a dream, He saw a prince of towering stature adorned in garments embroidered with gold. At times, the thought would even arise within Him, "I am a Tirthankar." Such experiences left Him deeply astonished, yet He could not reconcile their meaning.

Arrival of Samaysar

As the saying goes, "Where there is earnest longing, a way inevitably appears." Nature, too, responds to sincere aspiration. In accordance with this principle, the long-awaited auspicious moment finally arrived.

In the month of Falgun, Vikram Samvat 1978, while staying at Damnagar, Shri Damodar Sheth approached him and presented him with the Granthadhiraj Shri Samaysaar, composed by Acharya Kundkund.

The very moment Gurudevshree beheld the scripture, these words spontaneously arose from His heart:
"Sheth! This is the scripture that makes one ashariri (bodiless)."
Ah! At last, He had found that for which His heart had long yearned. The object of His relentless search, pursued day and night, had finally come into His hands, and His heart knew no bounds of joy.

From that moment onward, Gurudevshree devoted Himself wholeheartedly to relishing the nectar contained in every sentence and every verse of Samaysaar. Each morning, after taking Aahar, He would go alone to a deep ravine outside the village and immerse himself in Swadhyay (scriptural study).

Just as an expert jeweller instantly recognises the brilliance and true worth of a genuine pearl or precious gem, so too did Gurudevshree's eye of wisdom begin to perceive the priceless spiritual treasures embedded in Samaysaar.

There was no limit to the bliss he experienced within. A supremely sacred transformation took place in his inner self, as though the conscious awareness, after long wandering, had finally rediscovered its true home.

Further Spiritual Revelations

In Vikram Samvat 1978, on Vaishakh Vad Ashtami, while staying in the village of Vinchhiya, Gurudevshree once again experienced the sacred Omkar sound within. First, the complete Om was heard, followed by a half Om. This time, he also heard the celestial sound of twelve and a half crore musical instruments.

Such experiences were unfamiliar within the tradition to which he then belonged, where Omkar held no such significance. Naturally, he wondered what these experiences signified. A profound transformation was taking place within his inner being.

Thereafter, many Digambar scriptures came into his hands, and he undertook a deep and systematic study of each one. Even while remaining within the Sthanakvasi tradition, his discourses increasingly began to reveal many profound philosophical truths.

The Fearless Proclamation of Truth

In Vikram Samvat 1985, during a discourse at Botad, Gurudevshree declared:

"The state of the Soul through which Tirthankar Prakriti is bound is itself not Dharma. That which causes bondage cannot be Dharma. If expressed gently, it is Adharma."

How extraordinary! Who other than one endowed with the spiritual potential of a Tirthankar-Dravya could proclaim such a profound truth with such clarity? From this time onward, Gurudevshree increasingly began to expound the true principles of Digambar Jain philosophy.

The Decision to Leave the Sect

In Vikram Samvat 1990, at Rajkot, Gurudevshree openly declared: "I am not going to remain within this sect."

The announcement created a great stir in society. The very person who was regarded as the "Kohinoor of the sect" was now declaring His intention to leave it.

His decision met with opposition from many quarters. He faced criticism, resistance, and even threats. Yet, with complete fearlessness and unwavering conviction, He remained firmly resolute in His decision to leave the sect.

Until Vikram Samvat 1991, while remaining within the Sthanakvasi tradition, Pujya Gurudevshree spent Chaturmas in many prominent cities of Saurashtra and, during the rest of the year, travelled extensively through hundreds of villages, both large and small, illuminating the path of Adhyatma Dharma. His discourses presented profound spiritual principles and subtle philosophical insights that were rarely heard elsewhere. In every discourse, He placed the greatest emphasis on Samyak Darshan.

The Transformation into Digambar Shravak!

Gurudevshree had come to realise inwardly that the Digambar Nirgranth path was the true path, while outwardly His monastic attire and conduct still belonged to a different tradition. This inner and outer inconsistency weighed heavily upon Him.

Therefore, on Chaitra Shukla Trayodashi (Mahavir Janma Kalyanak) in Vikram Samvat 1991, at the Star of India building in Songadh, in the presence of an image of Bhagwan Parshvanath, He removed His Muhapatti and formally embraced a change of tradition. Renouncing the Sthanakvasi sect, He declared:

"From this day onward, I am an Avrati Shravak of the Digambar Jain tradition."

Gurudevshree had won a cherished place in the hearts of the Sthanakvasi Jains of Kathiawad. They were deeply devoted to Him. Therefore, many reflected, "Whatever Gurudev has done, He must have done it with the right understanding." With this conviction, people gradually began making their way to Songadh. Day by day, the stream of spiritual seekers flowing towards Songadh grew ever stronger.

Even learned scholars who had studied hundreds of scriptures were left amazed after listening to Gurudevshree's discourses. Filled with joy, they would say:

"Gurudev! Your discourses are unparalleled. No matter how much we listen, we never feel satisfied. Whatever subject You explain, we always discover something entirely new."

Alongside earnest inner spiritual practice, regular programmes of Jinendra Darshan, discourses, Tattva discussions, and devotional worship (Bhakti) also became established. Day by day, the influence and propagation of the true Dharma continued to expand.

The Establishment of Swadhyay Mandir

On Vaishakh Vad Ashtami, Sunday, Vikram Samvat 1994, the Swadhyay Mandir was established. Even on that occasion, Gurudevshree spoke with complete detachment:
"You may undertake all this construction, but I am not bound by any of it. If my state of Vitraagta deepens, I shall simply leave."

Blessed indeed was inner Vairagya, and blessed was His freedom from attachment. On the same day, Pujya Bahenshri Champaben reverentially installed Shri Samaysaarji.

Thereafter, in Vikram Samvat 1997, a Jinmandir was constructed, wherein the idol of Shri Simandhar Bhagwan was consecrated, bringing solace to the longing for the Bhagwan’s darshan. Drawn by Gurudevshree's discourses, imbued with the nectar of Adhyatma, adorned with the authority of direct spiritual experience, and enriched by profound scriptural mastery people from far and wide began flocking to Songadh. Through this, a new era of spiritual awakening dawned in society.

It was also at Songadh that the Samavsaran, Manstambh, and the Parmagam Mandir were established.

The Parmagam Mandir is a unique creation in India. Built to preserve the immortal teachings of Acharya Shri Kundkunddev, it has nearly 375,000 letters engraved in stone. Through this monumental work, all five Parmagams have been permanently inscribed in white marble.

The Expansion of Dharma

Through Gurudevshree's sacred hands, 33 Panch Kalyanak Pratishthas and 33 Vedi Pratishthas were performed. Gradually, people from numerous villages began settling in Songadh so that they could continually benefit from Gurudevshree's spiritual discourses.

To enable spiritual seekers residing across India and abroad to benefit from Gurudevshree's teachings on Adhyatma Tattva, the Gujarati and Hindi monthly magazine Atmadharma was launched. For a few years, a daily publication titled Sadguru Pravachan Prasad, containing His discourses, was also published.

Thereafter, lakhs of copies of the original scriptures such as Samaysaar, Pravachansaar, and many other scriptural and discourse-based works on Adhyatma were published. Thousands of His discourses were also recorded on audio tapes.

In this way, Pujya Gurudevshree's spiritual message began to resonate in the homes of Mumukshus far and wide.

Every year, religious study camps were organised during the summer vacation for students and during the month of Shravan for adult householders. These classes continue to this day.

Thus, through the immense spiritual influence of Pujya Gurudevshree, Songadh became a sacred centre for the multifaceted propagation of Dharma.

In Bhopal, a gathering of nearly 40,000 people assembled to have Gurudevshree's Darshan and listen to His discourses. Even in the great metropolis of Mumbai, so deeply immersed in worldly pursuits, 10,000 to 15,000 people would gather to benefit from His sacred teachings.

He delivered public discourses on profound scriptural works such as the Dhavala and other Paramagams. On the Granthadhiraj Shri Samaysaarji alone, He delivered nineteen complete series of discourses before large assemblies.

In Vikram Samvat 2013 and 2023, accompanied by large groups of devotees, Gurudevshree undertook pilgrimages to the sacred Jain Tirthas of Sammed Shikhar, Rajgruhi, Pawapuri, Champapuri, Mandargiri, and others.

In Vikram Samvat 2015 and 2020, He journeyed to the southern Jain pilgrimage centres of Shravanabelagola and Moodbadri, as well as to Ponnurgiri, the sacred land of penance of His great benefactor Acharya Kundkund, and Kundadri, Acharya Kundkund's place of Samadhi.

Besides these, accompanied by thousands of devotees, He undertook pilgrimages to the sacred Siddha Kshetras of Girnar, Shatrunjaya, Taranga, Pavagadh, and numerous other Jain pilgrimage sites.

Disciples Who Carried Forward His Teachings

From the ocean of Pujya Gurudevshree's Bhav-Shrut, countless precious jewels emerged. Receiving these, the embodiment of serenity, Pujya Bhagwati Mata Champaben, and Pujya Nihalchandji Soganiji embraced the priceless treasure of Samyaktva (Right Faith) and further enhanced the glory of their revered Guru.

No matter how much opposition Gurudevshree faced from His detractors, His words towards them remained filled with tenderness: "Bhagwan! We never look at anyone through their modes (Paryay). Yet, if we have happened to see them as such, O Bhagwan, please forgive us!"

Such heartfelt words reveal the depth of His spirit of Kshama (forgiveness), His causeless compassion, and the extraordinary gentleness of His nature.

A Life Rooted in the Experience of the Self

Every day, Gurudevshree would rise at 4:00 a.m. and begin His day absorbed in meditation on His own Gyayak Swaroop (the knowing nature of the Soul), relishing the nectar of inner bliss.

Remembering the Vitrag Parmatmas, He would recite Gathas 1 to 16 of Samaysaar. Contemplating the 47 Shaktis described in Samaysaar, He would pursue the realization of the Self through the 47 Nayas expounded in the great scripture Pravachansaar.

His Final Journey

And thus, this radiant star of the Jin Shasan gradually prepared Himself to meet His beloved Videhinath.

Even as his physical condition began to deteriorate, He said: "Here, I am not aware of any of this."

Outside, countless Mumukshus, feeling utterly helpless, witnessed the unbearable departure of their infinitely benevolent Guru. On Friday, Kartik Vad Saptami, Vikram Samvat 2037, this radiant sun set from the visible world.

Although Gurudevshree Kahan is no longer physically present amongst us, His voice has been preserved through recordings of His discourses. In addition, a vast body of His spiritual literature remains available.

Through these invaluable treasures, the eternal Vitrag Jain Dharma, illumined by the benevolent Gurudevshree, will continue to endure until the end of this era, guiding Bhavya Jivas on the path to true bliss. Through Gurudevshree's mission of Prabhavana, the essence of the Jin Shasan will remain preserved until the end of time.

‘Aho Upkaar Jinvar no, Kund no dhwani divya no, Jin kund dhwani aapya, aho te guru Kahan no’

I extend my heartfelt gratitude to the Omniscient God, Acharya Kundkund, and the divine sermons of the Arahants. I am deeply thankful to my mentor Kahaan Gurudev who imparted to me the teachings of Omniscient, Scriptures and Acharya Kundkund.

Pujya Gurudevshree Kanjiswami