Pujya Mota
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Pujya Mota born Chunilal Asharam Bhavsar(1898-1976) in Gujarat, India was a spiritual leader (described as an enlightened soul by his followers). He established ashrams in Nadiad and Surat in Gujarat, India.
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[edit] Childhood
On the 4th of September 1898, in an obscure village Savli, of a most backward district of Gujarat the Panchmahals was born a baby (Pujya Shree Mota) in a poor low caste family of the Bhavasars (dyers). The circumstances of the family were so adverse, that nobody could then have imagined a glorious future for the boy. Owing to his fondness for singing hymns, the father, Asharam, was called 'Bhagat' (meaning a devotee) a term used for respect by just a few and contempt (for being an unworldly simpleton) by many. And he was a fond lover of the hukkah and an opium addict. Near their verandah he would keep at night a fire burning with cow-dung cakes. Whenever he had the erge, he took a burning piece from the fire, put it in his hukkah and puffed. Surajba, was the name of the child mother. Bhaichand, the grandfather who was managing their Dyeing business was also very happy at the childbirth. The couple had four sons, the second of whom was 'Chunilal' affectionately shortened into 'Chunia' or 'Chunio', the hero of this story, he was also called 'Saniyo' as born on Saturday.
One day a Saint arrived at their house when Surajba was holding the child. The Saint saw a Black Tattoo mark on the Childs left hand and a Trishul mark on the forearm and said to mother that this child would become big businessmen or a great Saint in future. Chunilal's childhood grew in Savli at a time when their Dyeing business was at a peak time and employed many persons. They had many horses for collecting dues from other villages and many cows for milk at home. But it is said "Happy days do not last long", after the death of Bhaichand (grandfather) who was a thorough businessmen, Asharam could not handle the business so much so that they had to sell their house and other belongings to money lenders except a cow.
In search of livelihood, they left Savli for a town let, Kalol, in the same district. Surajba, Pujya Shree Mota's mother, served as a housemaid in some respectable high-cast Nagar families and it was she who mainly bore the burden of supporting the indigent family. But Asharam saw to it that he himself provided for his opium, tobacco etc. That apart, he would mostly devote himself to his favourite hymns and addictions. The family lived in a one-room tenement with a narrow verandah about 3 ft. broad. It was a slum quarter on a broad street and the neighbours were a tailor and a shoe-maker always steeped in drink and adept in the use of the foulest language. The stench, moreover, exhumed by soaked hides was a constant feature of this dwelling. Chunilal watched his father and mother working very hard for family's daily need. He felt very uneasy watching them work and convinced his parent to let him work also. On this account Chunilal had to undertake intermittently (constantly) menial jobs in the field (farm), in brick-kiln (building-material of baked clay in oblong blocks), in a grain merchant's shop, and the like, breaking his regular studies. Any work carried by Chunilal would be done by heart and honestly resulting in appraisal from his owner.
An Unforgettable Lesson
A shocking incident, at his impressionable age of 6 or 7 years, permanently carved into the boy's mind the fact that poverty meant not physical hardship only but mental torture and infamy. A blessing in disguise, it shaped the whole course of his future life. This was what happened. The cheerful crackling fire incessantly burning in front of Asharam's house was, for policemen in their night rounds, a happy resort for relaxation and friendship with Asharam. One night a Head Constable came there and saw somebody sleeping on the verandah. In those days there was a Government Order which required 'criminal tribesmen' to inform the police of a visitor in their house. Dropping all intimacy at once, the Head Constable peremptorily demanded of Asharam the cause of the breach of the police order of arrival of the visitor. "Tut," said Asharam, "that order is for the criminal tribes, not for us." Hardly had he finished, when he was severely thrash with slaps and kicks and dragged to the police station. The little boy, Chunilal, was at first stunned at this sudden brutal assault, but soon he recovered and had a brain wave. With loud sobs and a stream of tears, he ran with utmost speed to the house of Rao Saheb Manubhai, - one of the masters served by his mother - woke him up at that late hour and narrated the gruesome tale. The respected title-holder hastened to the police station, bore down the Head Constable and got Asharam released.
At that very young age his thoughts led him to this conclusion: "Even the foremost citizen of Kalol, he saw, is scare by the Mamlatdar Saheb (the official head of the Taluka, or county). All offer him respectful salutation. So he must be Mamlatdar Saheb. To be one, it is a must for him to be highly educated." A frantic desire for education seized him then and there.
Asharam had a cow in their house as mention above, which used to spoil the place due to cow dug and so smell bad odour. So nearby resident frequently complaint about this. Surajba due to many works on hand could not take care of the cow and also due to money crises decided to sell the cow. Hearing this 'Chunilal' ask her mother 'if there will be severe crises than this, would you start selling us'. Surajba replied, it is not only due to money crises but I have no time to clean the cow dug and urine creating bad odour resulting in neighbours compliant which I cannot bear it. So 'Chunilal' told her that henceforward he would take all the responsibility of cow.
First Step
But education was an indispensable condition for one who wanted to be 'great', he realized. Where were the means for it - for a boy sunk in abysmal poverty? There was the rub. God's grace, however, never fails to respond soon or late to the intense longing of a good soul. In 1912 A.D. an Anglo-Vernacular school was opened in Kalol itself. The Head Master saw the rich potentiality of the boy and helped him to cover the first four years' course in one and a half. This strenuous study for future greatness, however, did not mean for him any neglect of the immediate problem of poverty. He became a boy-peon of the school at the monthly salary of a rupee and a half and swept the school-rooms, filled water-pots, carried letters from and to the post office and did other sundry work. With all this expense of labour and time, he used to stand first in his examinations and secure prizes. While doing some work, he would, whenever possible, have a study-book with him. This determined, tearless application and keen intelligence attracted three Nagar teachers, especially Shree Ghanubhai, whose pet pupil he became. That was how, ever since his childhood, he spent his time largely in cultured society. That contact continued for long to be his chief stay and support.
Honest to the Core
When he came to the seventh standard, Chunilal, in pursuance of a compelling urge, decided to earn some money to help the family even at the cost of his ardent love for studies. His father, Asharam, was then staying at Godhara, a bigger town, for brighter prospects for his dyeing business. A shopkeeper there was requested to employ Chunilal as his boy. That was done but the salary was not fixed. He used to open the shop, sweep it, wash the sheets and cushion-covers and put things in order. As was his wont he put his whole heart in his work and did it in the best possible way. That did not fail to catch his master's eye. His salary was therefore fixed at five rupees a month - a fairly good amount in those days when things were dirt-cheap in India. More responsible work was soon entrusted to him.
The boss taught him also 'the trick of the trade'- that of giving such a flick on the rod of the balance that the customer got actually about 2 lbs. Less than the full weight of 40 lbs. which he was charged for. Brilliant as the boy was in his academic studies he turned out to be a dull student in this fraudulent art and used to give the customer the full weight he paid for. The practice went on for some time unnoticed, but one day the bubble was pricked. An irate customer brought back the corn he had bought, charged the shopkeeper with cheating him and insisted on the corn being reweighed. When that was done, it was found that the customer had got his due weight of the corn. He went back satisfied, though rather crest-fallen, but the shopkeeper severely scolded 'Chunilal' for not using the cunning trick he was taught. The young boy felt hurt, bid farewell to the shop and its malpractices and returned to his books.
But he had to go to Petlad for further studies and stayed with Shree Ghanubhai's aunt, Prabhaben (Prabhaben, daughter-in-law of the Dewan of the Cutch State). Deep love soon grew up between the two. Prabhaben become Chunilal's veritable mother and guided him in matters spiritual and material.
Saint's Holy Company
Jankidas Maharaj, a highly evolved saint, used to visit Petlad occasionally at the invitation of Sheth Rangwala the owner of a dyeing mill. After the close of the school, Chunilal would often speed to the saint's place and serve him by sweeping it and washing his clothes. He had then no idea of the deep significance of the service of a saint, but he just did it, as that was his nature. He did not take liberties with the saint, and attentively listened to the words of wisdom that fell from the saint's lips. All this won the saint's heart.
By his power of seeing the future he warned Chunilal of a coming serious illness and advised him to be ready in full trim with his studies for the exam before the illness disabled him and, what is more, he directed the Principal of the local Sanskrit Pathshala (school) to bring Chunilal up to the mark of Sanskrit. On his part Chunilal accepted the warning in right earnest and learnt up Sanskrit grammar with the Principal's help and other subjects with that of the guide-book. Shortly after, some business sent him to Ahmedabad. Though his elder brother and mother were there in the city, he chose to stay with his former patron and teacher, Shree Ghanubhai. There truly, the forecast of Jankidas Maharaj was fulfilled. Chunilal caught a very serious illness - serious enough to bring him to death's door. For several days he lay in his bed entirely unconscious.
Jankidas Maharaj's prediction thus came true up to the hilt. This and the consequent pre-preparation at the saint's instance naturally made Chunilal gratefully and very lovingly remember Jankidas Maharaj throughout his long illness at Ahmedabad. The doctor insisted on complete rest and no studies, and so Chunilal could not appear at the necessary Preliminary Examination in Petlad. Owing to the soft corner the Head Master had for his bright pupil, however, he exempted Chunilal and gave him the entrance form for the Matriculation Examination of the University held at Ahmedabad. Chunilal was thus fully convinced that heartfelt service rendered to a saint was never a waste of energy.
Jankidas Maharaj told Chunilal, he would not have any health problem at exam time in Ahmedabad and asked him to take blessings of Saryudasji of Ramji Mandir at Premdarwaja (Ahmedabad). Chunilal got good marks in that exam from Petlad School, which opened his door for college. Chunilal started living at Prabhaben's house as one of their family member. They had so much faith in Chunilal that they gave him keys of the locker and ask him to bring ornaments from the locker at house of his choice for them. He then makes a note of ornaments given to any family member and see that it is again put in the locker. Whenever, Chunilal felt worried over any problem, spiritual or worldly, he would, without a word uttered, sit in the presence of the saint, and offer him mentally a heart - felt prayer to show him the way out. And he would always get the right direction from the saint's casual remarks or talks with others.
[edit] College Life
At the Baroda College
Chunilal passed the Matriculation Examination quite creditably - he was awarded a prize by the school. By God's grace, therefore, he could enter the college at Baroda. Even in those early irresponsible youthful days, he had the thorough feeling of spending as little as possible for all his needs since he was living upon the charity of others.
After his admission into the Baroda College, Chunilal had to find some place where he could stay. By God's grace, there was a Nagar gentlemen of Kalol living as a post-graduate Fellow in a room of Residency Hostel there. Chunilal, too, had lived in Kalol during his school days and used to live mostly among the Nagars there. He would do any work they entrusted to him with joy and enthusiasm. His painstaking loving service of the Nagars at Kalol aided him in this his cherished desire. The Nagars were hence sympathetically disposed towards him. At Chunilal's request he gladly accommodated him. In return, Chunilal kept the room clean and in good order.
Hard College Life
The only question now remaining was that of food. Even in those cheaper times the mess charge in any hostel of the college came to twenty-three to twenty-four rupees a month. Though he was quite sure that his patroness (Prabhaben, 'the mother' already referred to) would have very gladly given that amount, he regarded it as too much to spend for a man living upon the charity of such a kind-hearted lady. He used his brain and found a cheaper means for getting his food.
In the central part of Baroda, beyond the Mandvi Gate and on the road that leads to the Champaner Gate, there was a Haveli (a big temple of the Vaishnava sect) two and half miles away. In childhood, Chunilal had once gone there with his mother. He found that temple again, saw the head priest, bowed down to him and prayed, "I am studying in the Baroda College. If you kindly give me one leaf-pate (of food), I shall feel highly obliged to you." He agreed. And what was the cost ? Only an anna and a half ! (anna = 1/16th of a rupees, i.e., less than three rupees a month). The food was excellent in quality and in quantity there was enough for two meals. He had thus to cover five miles just for his meal, but, as usual with him, he continued his study as he walked. This long daily walk went on for about 6 months, till his patroness came to know of it. She stopped it at once.
There was a tea club of all the Nagar students living in the hostel. Chunilal used to make tea for them twice or thrice a day and did other casual work. In order to win the good opinion of his supporters of varying natures, he picked up the art of being very loving and serviceable. On their part, they paid for the individual contribution of Chunilal for any common social program. They would even pay for his ticket for a cinema show. But once they did not take him with them to a picture. He was in a pique, but soon had a healthy reaction. He blamed himself for having a sneaking desire to see pictures without having the means to do so. That made him resolve thenceforth to stop visiting theatres altogether.
India in Turmoil
This period of strenuous work but peace at heart and close application to studies was destined to end abruptly.
In the teeth of the unanimous opposition of Indians, including that of the usually cooperative Moderates, the repressive Rowlatt Acts were passed by the Government on the strength of its official majority in the legislature. This flagrant display of the mailed fist shook India out of its age-long stupor. A tidal wave of displeasure surged up. Gandhiji came out of his absorption in his Satyagrah Ashram and at his instance a one-day strike on 6 April 1919 with fasting, prayer and a public meeting was announced.
The response of the whole country was splendid and generally peaceful, but there were regular outbursts of violence, especially in the Punjab, as it was already seething with unrest owing to the harsh way in which recruits for the First World War had been enlisted. Martial Law was enforced and shocking methods were employed to suppress the agitation. The climax was reached at Amritsar, where a public meeting, the prohibition of which was very little advertised, was taken by General Dyer to mean a 'rebellion' and 'to teach the insurgents a lesson'; he shot at the only egress of the meeting-place till the bullets were exhausted.
The result - a massacre of about 2,000 persons, - men, women and children. Thus the Rowlatt Acts, nicknamed the Blacks Acts, the martial law in the Punjab and other places, specially the Amritsar holocaust, the disappointing Montague-Chelmsford Reforms, and the last straw, - the disclosure of a secret treaty that was a distinct breach of the public promise given to Indians Muslims to keep intact their holy Turkish Empire - turned Mahatma Gandhi from a staunch supporter of the British Empire to its inveterate opponent. At a Special Session of the Indian National Congress in 1920, he got his resolution of non-cooperation with the British Government passed by a solid majority. The resolution, among other boycotts, appealed to students to give up the 'slave-breeding' education imparted in Government-recognized schools and colleges and join independent national institutions.
Terrific Inner Struggle
Chunilal's heart was stirred to its depth. A terrific inner struggle raged within. The immensity of the stake did not fail to strike him. If he left his college, he would have to bid adieu, once for all, to the aspiration (of being 'great') cherished by him the entire long while. He would also have to give a severe shock to the members of his family, who were looking forward to the end of their distressing poverty under the hope that Chunilal would get good job after graduation. The benefactors, moreover, who had helped him till then in prosecuting his studies were strongly against his forsaking the college for, what they felt to be, an unpractical chimerical (wild impossible) scheme, and it was against Chunilal's sensitive nature, not to pay due regard to their feeling. There was also the question of the stoppage of the material help given by them all throughout.
How could he then dismiss as worthless their well -meant advice? How could he be ungrateful to them? At that time of white-heat excitement there were quite a number of students who were possessed with fanatic zeal and hysteric emotions. They were so swept off their feet, that they did not tolerate any differing view held by elders and treated them with insolence and contempt. But Chunilal was not one of them. Though he too was sorely affected by the excitement, he had also the coolness to think about neutrally over his benefactors' advice. He thought that an attitude of looking down upon anybody was a breach of the principle of non-violence, which Gandhiji, the architect of non-cooperation, insisted upon for everyone to follow.
These were his considerations on one side of the question. On the other side there was the call, and that supported by no less than the Mahatma. It was supported by the premier national institution, the Indian National congress. His motherland was in distress and disgrace. Whether Gandhiji's scheme would succeed or fail, whether it was fanciful or practical, was not the issue. What should he do under these very abnormal circumstances? That was the arguable point. Was it not his bounden duty to respond to the call, whatever the risk and the loss he may have to face? If young men did not plunge into the unknown depths of the sea to bring out the pearl of Swaraj, who else would or could? Who else should offer themselves as oblation for this holy Yagna (Sacrifice)?
That was the important question he asked himself and he decided to leave the college, come what may. He steeled his mind with the determination to do without the help given him till then, to shut up his books and face starvation, if need be, but to give a fitting response to the country's demand at the hour of its peril. He could arrive at that finale of the conflict within by repeatedly picturing before his mind the worst possible consequences that might follow his decision.
No Delay in Action
That was how immediately after only the majority vote at the Special Session of the Indian National Congress in Calcutta - even before the unanimous resolution only a few months later at its regular annual session in Nagpur - two sons of the soil simultaneously came out of the same Baroda College, both of whom made a name later on as renowned saints of Gujarat - Chunilal Bhakta and Pandurang Valame honoured later on as 'Mota' and 'Rang Avadhut' respectively. What a coincidence that! Or was it only a 'co - incidence'?
Chunilal got himself admitted to the National College of the University named Gujarat Vidyapith. But his means of sustenance? The same old story of menial work. He became a hawker on Sundays, bought copies of 'Navajivan' (Mahatma Gandhiji's Gujarati Weekly) at the rate of 16 copies for a rupee and sell them for a rupee and a quarter and thus earned half a rupee or three quarters every week. After some time, the atmosphere in Gujarat Vidyapith also became totally unfit for serious study. There were frequent rallies to promote the movement and the Vidyapith students joined them enthusiastically. Then there were visits by noted political leaders, whose address to the students consumed with keenness. All this made the essentially quiet life of a student an impossibility in those hectic days.
Leaves even that college
Added to this was an exhortation by Gandhiji himself: "The Congress resolution apart", he said in effect, "my personal object in drawing you out of your colleges was not to provide you a change from the protected shelter of one college to that of another. I wanted and want you to spread out to our villages in order to bring the new light of freedom to their doors. What you did was simply to change your moha (infatuation) for one kind of 'degrees' to that of another." The cutting remark went home. It spurted Chunilal to a new resolution. One of Chunilal's principles was to immediately follow up in action a decision once made.
Chunilal gave up the National College forthwith, took some necessary training at the Swaraj Ashram, was then established under the guidance of Shree Gidvani (Shree Gidvani was formerly the Principal of a college in Sindh. In company with two professors, Shree Kripalani and Shree Sipahimalani, they left their secure lucrative job in response to Gandhiji's call. The three then joined the Gujarat Vidyapith) and began at once to serve a backward 'Taluka' (county) Vagra, of the backward district Bharuch. Too many difficulties blocked his way. He had no experience and no guidance to show him how to win over the villagers' hearts as they often looked askance at any unknown 'outsider'. And he had to provide for his traveling and postage expenses from his own slender purse. He was therefore compelled to give up this village service and return to Ahmedabad.
Social Service
Chunilal then decided to rejoin the Vidyapith, but there were two hurdles he had to cross. In the first place, he had to pass an examination. That done, the next demand was a certificate signed by Sardar Vallabhabhai to prove that he had served particular villages in a specific Taluka (county). Chunilal got that certificate also.
By God's grace, luck helped Chunilal in the above test. The paper given to him happened to be the very same that he had been given for the Annual Examination earlier. He had already studied its questions closely, had thought carefully how to answer them. Naturally he could answer them very well, get creditable marks, and re-enter the Vidyapith for further study.
With only a few months left to pass before appearing at the final examination for the Snatak (Bachelor of Arts) degree, Gandhiji visited the Vidyapith and made another moving appeal: "The country is in a fire. How can you, at this crisis, sit at ease and go on with your studies, as though nothing is the matter with our land?" The sting cut Chunilal to the quick. With only three or four months left before the degree examination and with his certainty that he was sure to pass, he gave up completely whatever fascination he had to get a degree and to be respectable in society.
But a way out was still left for him. His elder brother Shree Jamanadas was an Arya-Samajist (Follower of Arya-Samaj founded by Swami Dayanand Saraswati, a very zealous and bold reformer of Hindu religion and society.) in thought and action. He had already worked for the Home Rule League, that glimmer of the dawn of the countrywide national consciousness. Under the guidance of Shree Indulalbhai Yagnik (then a right hand man of Gandhiji and later a great leader of Gujarat) he was serving 'the Antyajas, or untouchables' (whom Mahatma Gandhi named Harijans, men of god, to raise their social status) of Nadiad.
At that juncture came a letter from Shree Indulalbhai to Shree Gidvaniji: "A big field is crying out for Harijan service. Those who love it must begin the work right now." Chunilal went there and bade a final good-bye to all his worldly prospects.
But as Jamanadas was deteriorating in health, Shree Indulalbhai asked his brother Chunilal, to take up his work. Chunilal thus became the Superintendent of the hostel of 'untouchable' students in Nadiad - the first of its kind in Gujarat. Chunilal's younger brother Muljibhai also began to serve 'untouchables' soon after. Three out of the four members (the fourth, Somabhai was too younger) of a single family devoting themselves to the service of the God - forsaken 'untouchables'! Verily, a record at least in those days not only in Gujarat, but probably in the whole of India. Owing to the depressed circumstance of the family Chunilal had to add to his duty as Superintendent of the Antyaja ('untouchables') hostel, the work of the Head Master of the local Antyaja School. He thus served two masters - Shree Indulalbhai Yagnik who was President of the Antyaja Seva Mandal (association of services of the lowest born) and the Gujarat Vidyapith, which was directly under Gandhiji. He drew in all a salary of Rs. 85/- per month. It was thus a very strenuous work he did then. He was at once the master and the servant of the hostel.
With the help of the boys he himself cooked the food, washed the clothes, swept the rooms, and saw that the boys learnt and observed cleanliness. After the first meal he would take the boys with him to the school which other local Antyaja students also attended. To induce the latter to go with him to the school, he would daily visit the local Antyaja quarters. Neither the parents nor the children had any desire for education. To create the love for it, Chunilal would spend nights in singing bhajans (hymns), as even the most backward in India love to sing and listen to religious stories and songs. The friendship thus struck up between him and the young and the old members of the Antyaja localities stood him in good stead and the Antyaja school was quite well attended. He also held some meetings just to chat with the students, and at times even slept in their company. He took them to solitary places to enjoy picnics. Sports were also organized, and the planting of trees as well.
Once he went to the students' villages, there he slept with the boys, even the Bhangi boys in their own quarters. (Bhangi is the lowest caste among even the outcaste "untouchables.") They took the jars and utensils of the "untouchables" to the nearby river or the pond, gave them quite a bright polish by vigorously brushing and cleaning them, and then filled them with water and brought them home. At the sight of "untouchables" using the water of the river or the pond, caste-men would be infuriated. They were scolded and even threatened with dire results. But they cooked their food at night in the same "untouchables" locality and then held hymn-singing parties. Chunilal thus incurred the displeasure, even anger, of the orthodox caste people, but he stood it all.
[edit] Encounter with Gandhi and Bessant
The difficulties of Chunilal did not decline. His patron, Shree Indulalbhai Yagnik, surrendered the charge of the Antyaja Seva Mandal whose quarters were then shifted to Godhra. Chunilal's work simultaneously in two institutions, and the consequent pay from both of them became the object of criticism from some in authority in the Gujarat Vidyapith. A complaint was laid before Gandhiji to the effect that Chunilal was getting too high a salary for a servant of poor India. Gandhiji therefore questioned him. "Is it right," he was asked in substance, "for a man to draw such a high salary, when he is out to serve our poor people?" Chunilal narrated the difficulties he was facing. The eldest brother was in bed with one of the then most virulent and expensive illness, T.B. (tuberculosis). He had to maintain a family of 6 persons. His mother and brother's wife had to toil for making both the ends meet even after the salary he drew, etc.
Gandhiji then put him the second question, "How can you, at this young age, work at a time for two institutions, each of which demands great physical labour and mental efficiency?" Chunilal drew himself up. He burst out in English, "William Pith, the younger, was the Prime Minister of England at the age of 24." Gandhiji laughed. The interview was over. A short time later he was told, "You cannot properly mind two institution at one time," and was asked to select one out of the two. Nobody had examined the proficiency or otherwise of his work. This vote of censure was a bitter pill to swallow. There are times when wisdom is the better part of valour (courage in battle).
Chunilal was passing through such a time and, pocketing the insult, he quietly chose to serve the Antyaja School at Nadiad. (Time spins its own revenge. Exigencies compelled the Vidyapith to ask Chunilal to resume charge also of the Antyaja hostel. He did it, though for a short while only. The hostel was closed and the boys were shifted to Godhra hostel under the reconstituted Antyaja Seva Mandal.) Chunilal did feel hurt, but his love of service buoyed him up. He continued his practice of winning the love of the 'untouchables' even after the school hours and lent a ready and sympathetic ear to their tales of joys and sorrows. Men and women, old and young, recognized in him one of their own. Religious stories and songs continued to amuse their tired stress. Children were sometimes taken out-on foot of course-to some distant place where they would all enjoy their home-made food.
But there was a teacher of the Antyaja school who showed irritation at the fact that Chunilal gave up the hostel work without any protest. He goaded him: "This is a most shameful insult. Why don't you rise up against this papal bull? You are a coward. No guts to stand up for justice and truth." But Chunilal was already a believer in "balance and just are God's decrees."
In 1919 British government imposed Black Acts (Rowlatt Act), against that Mahasabha came up with big agitation. At that time Annie Beasant was the President of the organization. She started Home Rule League, and fought in the whole country against the British. Once when Annie Beasant came to Nadiad, then local leaders linked with different institute at Nadiad arranged her visit of their institution. In the evening she was to visit Antyaja Seva Mandal where Chunilal worked. Visit of different institute took longer time than expected.
Because of that she was not able to reach to the Antyaja Seva Mandal in the evening, at the closing time of the school. Leaders pass on the message to Chunilal "Not to allow the children studying to leave until they reach over there even if it is late. Chunilal was in confusion, innocent small children were kept in up till evening, and now to keep them late would be torturing. Chunilal's heart did not like that and children were allowed to go home. Late when Annie Beasant accompanied by the leaders arrived they were angry seeing this. Oh' Chunilal, How could children were allowed to leave? We are feeling depressed. Without obliging to the leaders Chunilal straight away told them, children are not sheep or goat (animal) that they can be kept in one place with a stick in our hand. You could not reach at the fixed time, for that, to punish children. After that, looking at Annie Beasant said, Sister, if I have done wrong you give justice. This impressed Annie Beasant and laughing replied, brother, you are absolutely right- children are like flying birds in the sky, forcibly if we keep them would be like keeping them in prison.
The Gandhi - Irwin Pact released civil disobedience prisoners from the jails and a meeting was held at Nadiad to reorganize the disrupted work of the Antyaja Seva Mandal. The Vice - President, Shree Narasinhbhai Patel, presided. Though aged, he had not lost his old fire. In his youth he was a revolutionary, a believer in the religious group of the bomb, and had to suffer exile for many years. For removing untouchability he pooh-poohed, what he termed, and the cart-speed method of providing education etc., which the Antyaja Seva Mandal had adopted. His anger was directed also against the digging of wells in Antyaja localities, which he thought - not quite wrongly - strengthened rather than removed the bar sinister against the outcastes.
"What was wanted," he emphasized, "was for brave high caste volunteers to get their heads broken at the public wells, ponds, temples etc. to establish the untouchables' right of equal citizenship. That is real removal of untouchability. Your method is consistent with your own safety." He had, he must have thought, the support of Gandhiji in this view, since the latter had just recently helped a Satyagraha of that type at Vaikom in South India. After this toss at the workers, he left the meeting. Chunilal was not the man to take it lying down. There was an exchange of meaningful glances between him and a colleague. There and then both of them tendered their resignations and the next morning went directly to Shree Narsinhbhai's residence at Anand. "We have come," Chunilal said, "to get our heads broken. We have resigned. Now be our leader for a Satyagraha at a public well."
Shree Narsinhbhai was astounded at this most unexpected and immediate acceptance of what was in effect a challenge thrown by him. He said he would consult Gandhiji and on his approval call them. For two reasons perhaps Gandhiji demurred. The Ezhuvas in S. India (an untouchable community) were highly enlightened, conscious of their rights and prepared to suffer the worst. Nothing of the kind with the Gujarati untouchables. They would be crushed if caste Hindus were red with anger. Besides he did not want to create any confusion just then. The Gandhi - Irwin pact had brought the country at the crossroads. The whole Congress had put its faith in Gandhiji. He was invited to the 2nd Round Table Conference (the first without the Congress had failed). He could do so with honour, only if certain hitches were cleared. He was, therefore, in constant touch with the Viceroy. Clearly, any internal ruffle would lower the Congress prestige, then at its zenith, and harm its interests.
The times were thus out of joint. The program was cancelled, but those does not in the least detract from Chunilal's attraction for dare - devil deeds. The stakes in his case were quite high. He risked not merely his personal safety but also the maintenance of a whole family.
[edit] Disease
Reverting to the earlier times, Chunilal found himself in the grip of a nasty disease. Was it epilepsy ? Was it hysteria? Whatever it was, the causes of the attack were clear. He had seven mouths to feed from his monthly income of 47.5 rupees (50 rupees' pay - 2.5 rupees' compulsory saving). He could not buy even shaving materials, and got himself shaved once in a month. The elder brother was in bed with tuberculosis. Not minding all these difficulties, he bought the costly First Class ticket for Bhavnagar and took the brother there for treatment by a well-known 'death-saver' Ayurvedic expert in T.B. - with high fees of course. "The most unkindest cut, ' however, lay in the fact that he was repeatedly taunted by his mother and elder brother for 'doing nothing' for being a 'close - fisted miser'. (And it was Chunilal who had, after the brother's death, to repay the debts incurred by the brother behind his back from their relatives). At the same time Chunilal had already taken, with the holy water on his palm, an irrevocable oath to serve the country on a modest salary and never to accept any offer of a tempting lucrative job. He was thus in a torturing fix. Intensely he yearned to free himself from the worries of a rigorous debtor, the insults heaped upon him and the pricks of his conscience, but saw no way to do so. Added to all this was his constant anxiety, lest the untouchable boys whom he used to take to the public pond for washing clothes and vessels were belaboured by some angry high - cast men. Pressed on all sides, he found himself a helpless victim of overpowering emotion and inability to extricate himself from the besetting circumstances. All this preyed upon his mind so heavily and persistently that he began to have fits of unconsciousness. He had even the experience of a sudden onset, which made him fall down from his cycle and see the institution's coins loosely scattered on the road.
Chunilal had, it seems, an innate love for solitude. For relaxation from the irritating situation, he resorted twice to solitary places on the bank of the holy Narmada. As all that is God's expression and more so, as rivers sustain life, they are worshipped in India as God's emblems, as Divine Mothers. On the first occasion, Chunilal was accompanied by Shree Maheshbhai Mehta and Shree Bhanuprasad Pandya. He made the second trip without a single companion and stayed in the Ranchhodji Temple beyond the Mokhdi ghat (ghat = bank) of Narmada.
A saintly sannyasi lived there. In pursuance of his habit he served that saint there. The saint saw Chunilal succumb to the fits and, to bless him for his loving service, said, "Chant the holy Name. It will cure you. " And then followed his prophecy: "After one year, you will happen to meet your Guru." Chunilal wistfully reflected: "Mere chanting a cure for this fell disease ! Impossible. Oh if only he had given me some potent charm!" (Sadhu's do something possesses charms or effective drugs.)
His gloom sank deeper still. "What a shame," he said to himself. "Only weak-minded, over-sensitive women catch this disease, and I, a young man in his twenties, so effeminate as to be a prey to it! Better death than this." So he came to the desperate resolve of ending his life. On his return from the Ranchhodji Temple, he came to a high rock, a very solitary place up the river, higher up than Garudeshwar. 'Just the site for me,' he thought and down he threw himself from that high rock into the still and deep waters of Narmada.
Miracle Saves Him
Hardly did his soles touch the soft cooling water of the Narmada river, when a gigantic wave rose up and hurled him back on the bank far beyond the spot from which he had fallen. And in the middle of that huge wave he had the vision of a charming nymph. 'Mother Narmada Herself!' he was convinced.
This vision and the up throw assured him: "By the (GOD'S) grace I am meant for something." That was turning point of His life. Since then there arose within him an urge to turn his life-course God ward and its intensity grew and grew until it became the one and only passion of his life.
[edit] Contact with Saints
As has been said, Chunilal's patroness was more to him than his own mother, - one to whom he could disclose his deepest secrets. To her he went straight from the place of the above miracle, - but alas! His want of faith in the potency of chanting the Name continued. God comes to the rescue of his would-be whole-hearted devotee when he persists in his error. In her house, too, Chunilal had a hysteric fit just when he came on the second floor at the top-end of the staircase. Like a stone, he rolled down every step until he fell with a thud on the paved bricks on the first floor. In this semi-conscious state he had the vision of the benevolent sadhu whom he had met earlier. "Why won't you even try chanting? What do you lose?" The sadhu urged in irritation. Even this vision and the reproach had no immediate effect.
But at that time Chunilal's mind and other internal implements had no desire at all for spiritual effort and no faith in the chanting. All the same the vision was too impressive to be overlooked and he narrated it to his trusted mother. "Dear, dear," she exclaimed. "You are very fortunate! Now just go on chanting the God's name at all times - the while you eat and drink, walk and talk, do anything whatever or sit at ease. It is sure to cure you." Chunilal had at that time greater faith in her spiritual mother than in that sannayasi. It was her persuasion that made Chunilal begin chanting.
So, at last, Chunilal began chanting the Hari Om mantra. Thence began his sadhana (spiritual effort or process of the elevation of the soul to Life Divine). The chant provided a healthy substitute for his absorption in low thoughts. A new interest in life, an enthusiasm for coming out of its groove, courage, moral and mental stamina, and proneness to equipoise, increased day by day and the fits subsided entirely in 3 or 4 months.
[edit] The Race of Death
Even after this announcement he kept up his habit of going to the South where in his presence the Guru Poornima Day (Full-moon day of Ashadh, the 9th month of the Hindu year near about July, when everyone adores his Guru.) used to be celebrated. His visits of Surat and Nadiad Ashrams alternately were also continued as before.
And all the while the diseases and old age illness (he was nearly 78 at the end) told on him and his body began to exact its price.
For the first time, in July 1976, he dropped his regular visit of South India to observe the Guru Poornima Day there. He had already announced that he would retire to a secret refuge and refuse to meet anybody thenceforth. But according to the previously fixed program he was to start for the quiet secret stay in the morning of the Guru Poornima Day from the Surat Ashram. Hence his devotees there requested him to let them celebrate that day and give him their meed. He agreed to wait till 7.30 a.m. only. Under torrential rain and in the early morning a large number of devotees managed to come to the Ashram 8 miles away from the city. They performed Guru- Pooja (worship) and offered prayers and their mite of money. At 7.30 a.m. sharp Pujya Shree Mota left the Surat Ashram for Vidyanagar (his intended resort) near Anand in Kaira District to stay with a devotee- couple there.
Owing to the unusually heavy downpour many tunnels had overflowed. Pujya Shree Mota's car tried several routes but all roads were impassable and he returned to the Surat Ashram at 12 noon. The next day again the same attempt was made. This time he could reach Baroda, but had to stop there for the same reason of water flowing over roads in the city. He went to Sri Ramandhai Amin, the famous proprietor of Alembic Chemical Works, and with great difficulty at last reached his Ashram at Nadiad.
The Last Flicker
There was a serious crisis in his health at the Nadiad Ashram. On 16 July (1976) the prostate trouble grew deadly and for 36 hours there was no discharge of urine. The rain had made the Ashram a peninsula unforgivable on three sides. Wading through knee-deep water on the one side left crossable. Dr. Kantaben (wife among the devoted couple he wanted to go to at Vidyanagar) brought Dr. Virendrabhai, the well-known urologist, who too had to wade through water. He put a catheter. Nearly 3 liters of urine had accumulated in the receptacle, when Dr. Virendrabhai came again the next day on 18 July.
On the 19 July Pujya Shree Mota asked for a letter-head of the Ashram and wrote the following memorable letter:
To All Those Concerned
"I, Chunilal Asharam Bhagat, alias Mota, resident of Hari Om Ashram Nadiad, in full consciousness hereby declare that I wish to cast off my material form-the body-at my discretion and free will. It is a victim of many diseases and cannot now be used for the good of the people. There is not the slightest chance of its recovery from the diseases. It is therefore best to give up the body cheerfully and voluntarily. I will do so when I feel the proper moment has arrived."
"My body should be cremated as a solitary quiet spot very near the place where it dies. More than 5 or 6 persons must not be present, No crowd should be allowed to collect at the dying place. That is my definite and clear injunction to my attendants. The bones should be immediately consigned to the nearest river, No construction in brick-and-mortar should commemorate my name. Whatever amount is collected as tribute to my departed spirit must be spent away in building rooms for primary schools in villages."
Sign: Chunilal Ashram Bhagat, alias Mota.
At 11a.m, he wrote 3 letters, one of which is especially significant as his parting exhortation:
"Guru Maharaj (epithet of respect - a very shining being) is not just a common living being. If for his own sake, on his own initiative, he wants it or if someone else calls him and wants it, he comes to his help and solves his problems just as he would, if he were bodily alive."
In the second letter he expresses his gratitude to all those who helped him and ends with the prayer:
"May God do them good in every way."
In the third letter he expresses the motivating sentiment behind his writings and the purpose of his simple style.
The Body's Last Refuge
The decision to give up the body voluntarily had thus been taken on July 19, 1976. According to the program already fixed he was to go on July 22, 1976 to Fazalpur, where Sri Ramanbhai Amin had a bungalow at a secluded spot on the bank of the Mahi River. In spite of his hazardous health and the fact that it was raining cats and dogs, he was determined to keep the program as best as he could.
On 22 July morning four persons held a tarpaulin over his head to see him brought safely into a car. Dr. Mrs. Kantaben's Fiat preceded his as a pilot car. The very second the approach road was passed and they came up to the main road, all the electric lights of the Nadiad Ashram went off. It was a symbolic gesture and an inmate even cry out, "Mota has now gone for ever."
On the preceding day Pujya Shree Mota took a round in his wheel chair and passed by each and every one of the trees and shrubs in the Ashram to bid his final goodbye to them. This meaning of the round, however, became clear only after his departure.
On reaching Fazalpur Sri. Nandubhai followed Pujya Shree Mota's instruction already given him. He told Sri. Ramanbhai: "Pujya Shree Mota wants to cast off his body in this your bungalow, but only if you heartily approve. If you don't he will proceed to his Surat Ashram." Sri Ramanbhai: "Take this house as legally mine, but really his. His will is my will." Sri Ramanbhai left for his office.
In view of the incessantly heavy rain and so of difficulty in cremation, Sri Nandubhai suggested that death might be postponed for about three days. Pujya Shree Mota burst out in English to emphasize his point of a stern refusal, "This is not a matter of discussion."
At 3-p.m. July 22, 1976 Sri Ramanbhai Amin was asked in a phone to come up to Fazalpur (from Baroda). After his arrival Pujya Shree Mota sent hurriedly Sri Ramanbhai's children who came to greet Mota, back to Baroda.
Under his instruction Pujya Shree Mota was taken into a room at 4 p.m. Only 6 persons - Sri Nandubhai, Mr. and Mrs. Ramanbhai, Mr. and Mrs. Ram (Dr. Mrs. Kantaben) and Sri Rajendra - were then present and they were called into the room. He told them, "You may sit in the room or go out, just as you please. Nobody should speak to me or touch me. Let my catheter remain with the body - it is my life-mate. You may chant the name of Lord."
All the six decided to stay on in the room and remember God, each according to his or her liking.
Intense quiet tills the last moment. Pujya Shree Mota got more and more indrawn. Even during his short stay at his Nadiad Ashram, and especially after he left, he had expressed little concern over his Ashrams or those dear ones whom he was shortly to leave. And now he seemed getting more and more aloof - merged in the Self.
At 00.30 a.m. Dr. Mrs. Kantaben felt his pulse. It was irregular at 30 to 35 beats a minute. Earlier, Sri Nandubhai had a feeling that in alignment with Pujya Shree Aurobindo, Pujya Shree Mota also would give up the body at 1.30 a.m. (on Friday 23 July). He did so, and no wonder. Outwardly unconscious, a Self-realized person keeps up his divine consciousness and all that it means to the very end of his body's death. Is it not natural, therefore, to conclude that Pujya Shree Mota at once knew what Sri Nandubhai thought, but did not say in words? And would he fail to actualize in dead fact even the unspoken thought of once of his nearest and dearest ones?
Even a casual visit to the famous Ashrams of the South - Pondicherry, Ramanashram, Ananandanagara, - shows us that the inmates there are convinced that their Guru, Sri Aurobindo, Sri Raman Maharshi, or Sri Ramdas Swami is vigorously alive though the body is in the grave or was cremated long ago.
It is only 5 years since Pujya Shree Mota left world. That he said in one of his last three letters about his 'Gurumaharaj has proved true in his case also.
Many of the devotees can attest that their knotty problems have been solved, that they have been extricated from abnormal webs in a surprising manner. And that is why the silence rooms are rarely empty and amounts collected have even grown after his demise.
As if this is not sufficient, there have been two tangible cases within Nandubhai's knowledge, which prove that Pujya Shree Mota is not 'dead', can never 'die'.
He says in one of his farewell letters:
"Guru Maharaj is not just a living being. If, for his own sake-on his own initiative-he wants it, or, if someone else urgently calls him and wants it, he comes to his help and solves his problems just as he would, if he were bodily alive."
These words have been proved true up to the hilt in the following two cases. The first given here shows the truth of the second alternative and the second that of first.
In the first case a very responsible person, a man who knows what's what, Sri Vaikunthbhai Shastri, an ex-mayor of Surat Corporation, makes the statement. He affirms that during his silence-period he felt a dire need of Pujya Shree Mota's guidance. Pujya Shree Mota, therefore, resurrected before him in flesh and blood, exactly in the same human body as he had before it was cremated. And it was not a mere vision. Sri Vaikunthbhai had a fairly long talk with Pujya Shree Mota. He answered all the queries of Sri Vaikunthbhai including that about his late father as well as about the worldly problem that faced him.
The second case is that of Nandubhai himself. Nandubhai did not pray for Pujya Shree Mota's guidance, was not even thinking of him. He was at that time just awake from sleep, but fully awake, and in the peace that follows sleep.
Suddenly he heard Pujya Shree Mota's voice. "Go on along your path of grace." As he had a weak body since his infancy, Nandubhai felt himself incapable of the exertion necessary to cope with his earnest desire for sadhana. He had therefore desperately clung to the path of grace, insisted that (Pujya Shree Mota's) Grace alone were his only hope and refuge not his effort. In his later years however Pujya Shree Mota laid greater and greater emphasis on the aspirant's efforts. Thus there was a tussle; Nandubhai could not see his way to put up any effort worth the name and relied on Pujya Shree Mota's grace alone, in spite of Pujya Shree Mota's repeated exhortations.
At last, four years after his physical separation from the world, Pujya Shree Mota suddenly put Nandubhai at his ease. He came to him invisibly put said distinctly in his own voice that Nandubhai could unhesitatingly proceed along the path of grace. To convince Nandubhai that it was he personally that was giving this very valuable spiritual guidance and that it was not the projection of Nandubhai's mind, Pujya Shree Mota used the word 'anugraha' for 'grace', whereas Nandubhai always thought of 'kripa' as meaning grace. And Pujya Shree Mota used 'tame' (you in plural) as he used to do and not 'tu' (singular) which was used by way of an answer from Nandubhai's own heart.
[edit] Moun Mandir (Silence Rooms)
During his period of sadhana, Pujya Sri Motaji had to undergo many hardships for want of a suitable solitary place and for want of getting a regular supply of food. To save others from such troubles and worries, he established Moun Mandir (Silence Rooms) in his ashrams to provide spiritual aspirants with an absolutely secluded and safe shelter, a regular supply of food and other daily necessities.
These Silence Rooms may quite properly be termed as "caves of old with modern facilities." They are available to everyone without any distinction of caste or creed. No advice or guidance is given to the occupant unless he specifically asks for it. He can chant any mantra or prayers he likes, and he can worship any deity.
Since they were established, thousands of persons have taken advantage of these Silence Rooms. The aspiring entrant must first contact the manager of the ashram to reserve one such room, as rooms are few compared to the demand for them. The room is booked for 7, 14, 21 or even more days. As an experiment the entrant should take to silence for, at best, a week. His followers believe that prayers and meditations in these Silence Rooms purify the mind, create indelible and powerful samskaras (spiritual impressions that will germinate later on), and make the pilgrim's path smoother. Silence does not just mean outward silence, but silence of thought, urges and attitudes.
The routine begins at 4.00 a.m. At 4.45 a.m., tea is served and then hot water for a bath. Personal belongings may be given out for wash and are returned in the afternoon. Lunch is provided at 10.00 a.m., followed by tea at 2.00 p.m. and supper at 5.00 a.m. Everything is supplied through a two-way window. As no post or newspapers are given, the entrant is almost cut of from the outside world. The rooms have an electric alarm bell for use in an emergency.
There is a nominal charge to cover the upkeep of the building, water supply, alert attendance around the clock, electricity, washing of clothes, hot water, two meals and hot drinks. Milk may also be supplied for an extra charge.
[edit] External links
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