Rajachandra and His Influence on Mahatma Gandhi

Summary

"This article explores the profound spiritual and philosophical impact of Śrīmad Rājacandra (Raichandbhai) on Mahatma Gandhi, particularly in shaping Gandhi’s moral and ethical worldview rooted in Jain principles. A) Early Encounter and Spiritual Influence Gandhi met Rājacandra upon returning from England in 1891, during a period of personal grief after learning of his mother’s death. Introduced by Dr. P.J. Mehta, Rājacandra—renowned for his intellectual brilliance, memory (a reputed shatavadhāni), and deep spiritual insight—left an indelible mark on Gandhi. Despite Rājacandra’s success as a gem dealer, his life embodied simplicity, detachment, and moral discipline, which deeply resonated with Gandhi. B) Philosophical Affinities and Continued Exchange Rājacandra’s understanding of Jainism, along with his familiarity with Hindu, Christian, Buddhist, and Islamic thought, made him a beacon of interfaith respect. His correspondence with Gandhi and the sharing of religious texts continued even after Gandhi left for South Africa. Gandhi later described Raichandbhai as one of the three moderns who most influenced him—alongside Tolstoy and Ruskin. C) Core Jain Influences on Gandhi i) Anekāntavāda (Pluralism): Gandhi embraced Jainism’s doctrine of reality’s many-sidedness (syādvāda), which fostered tolerance and respectful understanding of diverse perspectives. He attributed his capacity for interfaith empathy and intellectual humility to this principle. ii) Ahimsā (Non-Violence): Rooted in the Jain belief in the sanctity of all life, Gandhi interpreted ahimsā not as passive abstention but as active love and compassion for all beings. Jain non-violence, based on courage and inner strength, became foundational to Gandhi’s life and political strategy. iii) Satya (Truth): Truth was central to Gandhi’s worldview, equated with divinity. Jainism’s relativistic view of truth reinforced Gandhi’s belief in its experiential and multifaceted nature. This became the philosophical base of satyāgraha, which Gandhi defined as the vindication of truth through non-violent suffering. iv) Vrata (Vows) and Anuvratas: Influenced by Jain ethical codes, especially the pañca anuvratas (non-violence, truth, non-stealing, chastity, and non-possession), Gandhi adopted and expanded these into his personal and communal practices. He viewed vows as tools for inner resolve and spiritual elevation, not mere formalism. v) Aparigraha (Non-Possession): Gandhi’s commitment to simplicity and limiting material possessions derived directly from Jain ethics, seen as essential for overcoming attachment, greed, and violence. D) Legacy and Contemporary Relevance Gandhi’s practical integration of Jain doctrines—anekāntavāda, ahimsā, satya, aparigraha, and vrata—formed the ethical basis of his personal life and political actions. His ashrams institutionalized these vows alongside commitments to swadeshi, fearlessness, and the abolition of untouchability. The article concludes by emphasizing the urgency of Gandhi’s message in today’s world torn by religious violence, bigotry, and intolerance. The author warns that forgetting the spirit of anekāntavāda is to ignore the essence of true religion.\