INTRODUCTION

When it is cold, you reach for a blanket; when it is hot, you use a fan, an AC, or a cooler. In poverty, money seems to be the solution, and for safety, a home feels essential.

In loneliness, one seeks friends and family; to maintain modesty, clothing appears necessary.

A human being believes he has a definite solution for every problem. He generally knows the purpose and use of every object, and understands clearly what result each action may produce.

When hungry, food is required; when thirsty, water is needed.

Such basic understanding is found even in those who are considered dull-witted or mentally unstable. But there is one subject in which a very large section of people remains confused—that subject is “Dharma” (Religion/Spirituality).

Many times, it is astonishing to see that a person who has absolutely no understanding of dharma considers himself the wisest and begins delivering lectures on it.

Whenever the question has been publicly asked—“Explain dharma. Why do we need dharma? For what purpose should one practice dharma? What are its benefits? And what happens if one does not practice it?”—the answers have almost always been varied and unclear.

At such times, I felt that people are most ignorant about that which is most essential. What is needed the most is understood the least.

Today, the presence of many religions in the world, and within each religion numerous sects, has placed the young generation in a state of deep confusion. If they are not given clear guidance, they will adopt atheism or irreligion as their dharma—indeed, many already have. Some people say, “Dharma must be practiced because it gives peace.”

I say, Dharma does not merely teach peace—it teaches revolution as well.

Many people display “miracles” in the name of dharma and reduce its vast meaning into something narrow and restricted. But I say: Miracles are merely a by-product of dharma; its true essence is concealed in ‘Namaskār’—reverence, humility, and right conduct.

Many keep presenting only the theoretical side of dharma. Yet Guruji (Pujya Pandit Pravar Shri Dhairyasundar Vijayji M.S.) from his very first effort beautifully integrated the ideal principles of dharma with practical conduct. He presented not only theory but also living, practical application.

Some people excel at painting dharma with the colors of isolationism and extremism.

But they forget that dharma shines in the pure white of Anekāntavāda (the doctrine of multiple perspectives) and the spirit of peace. This forgetfulness is their greatest mistake.

Some highlight only one aspect of dharma—“meditation”—and thus commit the wrong of keeping innocent seekers away from the many other dimensions of dharma. In contrast, Guruji has made an extraordinary effort to create balance by integrating all domains—knowledge, meditation, action, and more.

Some individuals continuously expose the weaknesses of a few followers and engage in the dirty work of defaming dharma itself. In such a situation, Guruji achieved remarkable “damage control” by highlighting the positive dimensions of dharma and the profound transformations seen in its sincere practitioners.

Today, the number of people walking the path of atheism has reached into the crores.

To re-establish the prestige of a world-benevolent dharma in their hearts is, in truth, an admirable and highly challenging task.

On OTT platforms today, many web series boldly proclaim ideas such as “God is Dead”—suggesting that God has perished or that no divine existence remains. Through such portrayals, subtle yet powerful mind-hacking and mind-controlling programs are being executed on a mass level.

In such a storm, anyone who strives to keep the lamp of faith from being extinguished appears truly heroic.

In earlier times, debates between two religious traditions were organized, sometimes escalating into intense philosophical disputes. But today, an invisible war is being fought between dharma and adharma, between theism and atheism.

Confusing information packaged as science, unnecessary details labelled as education, and alluring content disguised as entertainment are collectively draining today’s youth of purity, faith, and wisdom.

At such a moment, the one who brings them back from the path of downfall is indeed great—and even the one who merely tries to stop their decline is worthy of deep respect.

Even reading just the list of questions in this book prompts one to thank the author, for he has brilliantly documented the very “allergy to dharma” that troubles today’s youth.

If dharma is truly sweet and delightful, why do we not find it appealing?

If dharma is filled with immense energy, why does it create aversion in the minds of the youth?

If the primary fruit of dharma is happiness, then why do practitioners of dharma still encounter suffering?

The answers to such questions await readers in the “Garjana” series. (And this is only Part 1 being released…)

No matter how sweet a chocolate may be, what happens if one keeps sucking it without removing its plastic wrapper?

No matter how powerful a weapon may be, what use is it if the wielder does not know how to operate it?

No matter how effective a medicine may be in a medical store, what happens if someone takes the wrong medicine in the wrong dosage? Can the medicine be blamed?

Those who believe “a dead body reaches the cremation ground but anger never dies until the person dies”—meaning a person’s anger remains until his last breath—such people neither know nor have experienced the power of dharma.

I wish to share with you a true incident—seen with my own eyes and heard with my own ears—of the incredible strength of dharma.

I was born in Sanghani, Ghatkopar (Mumbai). (Since the author of Garjana is my elder brother, I can rightly say we were born there.) In that very Sanghani, two young men were born and raised—both exceptional in their own ways, full of vigor, and fond of worldly pleasures.

The first of these young men would often go to Shreyas Theatre to watch movies. After the movie, he would never miss eating bhelpuri and panipuri from the roadside stalls. And not just any bhelpuri—despite being a Jain, he would ask for extra onions and garlic on top… so much, so excessively, that no one else would dare to even try tasting it.

This same young man, who relished the spiciest, fieriest bhelpuri, one day surrendered his life at the feet of Yugpradhan Acharya Samrat Pujya Pandit Pravar Shri Chandrashekhar Vijayji M.S. and became a monk. Not just that—he rose all the way to the revered position of Acharya.

And there is more—after attaining the Acharya position, this young man performed the immaculate gochari and observed the rigorous 235 Vardhaman Taps, Ayambil’s Oli. Acharya Bhagwant Shri Dharmarakshit Suri Ji M.S. is a living embodiment of the thunderous power of dharma.

Do you not see the spiritual strength capable of breaking even the attachment of the tongue?

Inspired by him, 7–8 thousand people undertook chaovihar-chhath and completed seven pilgrimages to Shatrunjay.

Around 1.5 to 2 lakh people listened to his discourses at Girnar, making Girnar world-renowned.

He completed 925 Girnar and 825 Shatrunjay pilgrimages.

The second young man would travel in Mumbai’s local trains, hanging from the pole near the door, two top buttons of his shirt open, whistling film tunes, singing movie songs, and indulging in playful flirtations like a carefree ‘Romeo’.

This same youth, too, displayed extraordinary spiritual courage by dedicating himself to dharma, taking vows of renunciation, and rising to the rank of Acharya under the guidance of the same Sadguru—Pujya Pandit Pravar Shri Chandrashekhar Vijayji M.S.

As for the revered lifelong Ayambil tapasvi, Girnar Tirth Shasan Prabhavak Pujyapad Acharya Shri Hemvallabha Suri Ji M.S.—his story is beyond what words can capture.

Most followers of the Jain tradition already know of his awe-inspiring spiritual discipline.

Is this not the miracle of dharma?

What better example can there be of the thunderous roar—the Garjana—of dharma?

Dharma is a diamond—pure and radiant.

Those who take it in their hands, even if they were zeros, became heroes.

If a fool fails to understand the value of a diamond, the diamond is not at fault.

If someone mistakes a diamond for a piece of glass, the worth of the diamond does not diminish.

In today’s times, there are many “servants of God,” but what is needed now are those who are fearless, bold, and unwavering.

It is time to silence those who mock God and mock dharma.

When goats and sheep try to intimidate a lion by imitating fake roars, the true lion of dharma must unleash one authentic ROAR—a Garjana—that silences every bleating sheep pretending to be powerful.

In the coming dreadful and fearsome age of Kaliyug, when the stage is already being prepared to abolish all religions in the name of creating “One Religion” and to establish a counterfeit faith, all noble and dharma-loving individuals must awaken quickly through this Garjana (Roar).

In the future, an elaborate conspiracy (a trap) will attempt to set followers of different religions against each other, making them destroy one another. And those who are not combative, not principled, but soft, lukewarm, comfort-loving, and liberal will be absorbed into this newly created false religion.

Only those who have listened to (or read) this Garjana will be able to save themselves from this scheme.

Those who package atheism and sell it under the label of “humanity,” those who invest enormous money into movies like OMG and PK to uproot the foundations of Jain, Buddhist, Vedic, Shaivite, Muslim, Christian, and all other faiths, and those who are the architects of this single pseudo-religion—if you wish to identify them clearly from head to toe, then reading Garjana becomes absolutely essential.

Guruji has bestowed a great blessing upon me by inviting an ordinary person like myself to write the preface of his first booklet.

If any shortcomings remain in my attempt to introduce this work, I offer my sincere apologies in advance.

With heartfelt wishes that, after reading Garjana, you too will rise and roar,

I conclude.

Da. Pandit NirMohSundar Vijay

13/06/2024, Jyeshtha Shukla 7 – Vikram Samvat 2080

Ranebennur (Karnataka)

INTRODUCTION

Not Outrage… but Attack..

Millions of years ago, in the Treta Yuga, a Dharma–War was fought between Shri Ramchandraji and Ravana for the protection of Sheel Dharma—the Dharma of character and purity.

Thousands of years ago, in the Dwapar Yuga, a great war—the Mahabharata—was fought between the Pandavas and the Kauravas under the guidance of Shri Krishnaji, for the protection of Satya Dharma—the Dharma of truth.

And now, in the present Kaliyuga, a new war has emerged—

a war to protect faith (Dharma-shraddha).

In earlier times, countless lovers of Dharma, empowered by unwavering faith, did not hesitate to risk even their lives to defend Sheel and Satya.

They fought those dharma-wars and emerged victorious.

But today, the very foundation of Sheel and Satya—faith itself—has become shaken.

In such a situation, one cannot even understand how this final war is to be fought.

The middle generation (45+) and the older generation (70+) still hold deep devotion toward Dharma.

But whenever the youth—those of the 13+ new generation—express curiosity or raise rational arguments against Dharma, these generations (middle & old) respond not with clarity but with anger.

“This generation has become atheistic!”

“If you go against Dharma, you will be destroyed!”

“If you oppose God, you will be ruined!”

—such statements are simply expressions of their frustration, not solutions.

In matters of the soul, karma (punya–paap), afterlife, and other unseen realities, whenever atheists raise questions, our people often respond with solutions that are also unseen.

Such answers do not satisfy the intellect of today’s young generation.

On the other hand, films like OMG and PK give voice to the very questions already present in young minds.

They sharpen their doubts further.

Most devoted religious followers respond to such films with anger—through protests, theatre vandalism, social-media abuse, and public outrage.

In contrast, the atheists who create such films respond calmly.

Their composed response creates a sympathy wave in the minds of the new generation, making them appear like victims or rational heroes.

Traditional followers of faith fail to understand that by opposing such films aggressively, they are only giving them more publicity.

It is equivalent to chopping off one’s own foot with one’s own axe.

In earlier times, battles were fought with swords and bows.

So victory required swords and bows.

Anyone fighting with a wooden stick would be called a fool.

Later, when warfare advanced to cannons, anyone fighting with a sword—even with a large army—would be defeated.

Now when ballistic missiles and Rafale fighter jets dominate war, a person fighting with a gun or automatic rifle is considered ignorant.

Similarly, when the global atheist community is launching intellectual attacks on the minds of the young with bullets of distorted logic, we must equip the youth with automatic guns loaded with logical truths—so that they can counter those false arguments and render them powerless.

Gurubachansingh was fond of antique items.

He was wealthy and would purchase any antique he liked at any price.

Once, during a trip to London, he asked someone and reached a famous antique market.

A shopkeeper warmly welcomed him,

“Papaji, we have very old and rare items here. Please come in.”

Gurubachansingh entered the shop.

“Look, Papaji,” the shopkeeper said, “this is the skull of your revered Guru Gobind Singhji.”

Hearing this, Gurubachansingh immediately fell to the ground in full prostration…

His throat choked with emotion…

Tears streamed down his eyes…

When atheists argue against unseen realities such as the soul, merit–demerit, and the afterlife, people often respond with explanations that are also unseen or unprovable. Such answers no longer satisfy today’s younger generation.

On the other hand, films like OMG and PK give voice to questions that already reside in their minds, sharpening their doubts even further. Most religious believers respond to such films with anger—organising protests, vandalising theatres, and showering social media with criticism and abuse. Meanwhile, the makers of such films—who hold atheist views—respond calmly to this outburst and succeed in creating a sympathy wave toward themselves in the minds of the new generation.

Traditional, old-fashioned devotees fail to understand that they are actually giving these films free publicity by opposing them. It is like striking your own foot with an axe.

In earlier times, wars were fought with swords and bows; therefore, one had to fight using swords and bows. Anyone fighting with a wooden stick would be considered a fool. When cannons became the weapons of war, one had to fight with cannons. Anyone using a sword—even with a huge army—would be defeated. Today, when ballistic missiles and fighter jets like the Rafale dominate warfare, someone fighting with guns is considered foolish.

Similarly, when the global atheist community launches intellectual attacks on the minds of our new generation using sharp arguments, we too must equip them with automatic guns filled with bullets of sound reasoning. Only then will they be able to counter those arguments and silence them effectively.

Gurubachansingh had a great fondness for antique objects. He was wealthy and would buy any antique he liked at any price. Once, he travelled to London. On inquiry, he reached an antique market. A shopkeeper welcomed him warmly, saying, “Papaji, you will find very old treasures here. Please come.”

As soon as Gurubachansingh entered, the shopkeeper said, “Look, Papaji, this is the skull of your revered Guru, Guru Gobind Singhji.” Gurubachansingh instantly bowed fully to the ground… His throat choked… Tears flowed from his eyes.

“Brother, please give this to me. Tell me how many pounds you want.”

The shopkeeper demanded 50,000 pounds (about 50 lakh rupees). Gurubachansingh paid immediately, placed the skull in a beautiful box, and brought it back to India.

At his home in Amritsar, he built a beautiful temple on the adjoining plot, installed the skull on a throne, and soon the queues became longer than those at the Golden Temple.

People above 45 would become spiritually overwhelmed after seeing it. Even youngsters (15+) began visiting.

One young visitor expressed his doubt to Gurubachansingh:

“Papaji, is this really Guru Gobind Singhji’s skull?”

“Why do you doubt it?”

“Because Guru Gobind Singhji passed away at an older age, but this skull is very small.”

Gurubachansingh felt the question had merit. He returned to London and confronted the shopkeeper:

“Are you trying to fool me?”

In his mind the shopkeeper thought, “You were already a fool—what more could I do?” But outwardly he smiled and asked, “What happened, Papaji?”

“Guru Gobind Singhji died at an older age, but this skull is so small.”

“Oh Papaji! The skull I sold you belongs to Guru Gobind Singhji’s childhood.…”

“Oh, I see… alright… I will explain it to everyone.”

Today, many religious believers are in a condition somewhat similar to that of Gurubachansingh. Their attitude is—“Whatever the saint says is final; do not think too much.” They try to guide the youth purely through emotional devotion, without using reason.

The absence of today’s youth from temples, prayer halls, and religious events signals a dangerous future for religion. If we fail to respond to atheistic intellectual attacks with strong reasoning, then a hundred years from now religious people may become a rare species, and symbols of religion may end up in museums.

Not just Jainism—Hinduism, Islam, Sikhism, Christianity, and Buddhism are all troubled today by the attacks of atheistic ideology. For a long time, religious defenders have been playing in a defensive mode. The time has come to shift to an offensive intellectual mode and meet these attacks head-on.

Many young religious believers today are ready to take up this stronger, assertive stance. At such a time, with the grace of the Divine and the Guru, we have been gifted with many bullets of sound reasoning. Load them into the gun of your intellect. Whenever an attack of false logic comes, use these non-violent bullets freely. Those opponents will have no choice but to retreat.

“The debt of Your grace can never be repaid…”

A beautiful line from the hymn dedicated to Lord Sambhavanath states:

“Laḍathaḍatuṁ paṇa gajabacchu gāje gayavar sāthe re…”

—meaning, “Even a stumbling baby elephant trumpets proudly when walking alongside the mighty elephant.”

This line truly reflects my own inner experience.

The forest is filled with ferocious, violent animals, yet the elephant remains unafraid. His immense presence alone makes the smaller beasts flee from a distance. And even though the elephant’s calf may be small—its steps unsteady—when it walks beside its mother or father, it too trumpets boldly.

For nearly fifteen continuous years, I lived under the sacred shelter of my revered Gurudev, Param Pujya Shrimad Vijay Ratnasundar Suriśwarji Maharaj. During those golden years, listening to his discourses, teachings, personal guidance, and reading his writings, I learned the art of sound reasoning (sutarka).

The present book Gargana is born from the article series “Dharma ka Marma” published in Dharmapremi Sandesh. While writing on the tenth Dharma Svākhāyat Bhāvanā—Śānta Sudhārasa, under Bhāvadharma—I never imagined that such powerful volleys of reason would emerge to counter false arguments.

Even though I no longer have the physical (dravya) presence of Pujya Gurudevshri, the deep inner presence (bhāva-sānidhya) continues, and it is solely because of that divine companionship that my faltering intellect has been able to roar like this. The pen may be mine, but the thoughts are entirely his. The blessings written for this book by Pujya Gurudevshri are like the engine; everything else is merely the compartments.

My revered Guru Maharaj, Ācharya Bhagwant Shrimad Vijay Padmasundar Suriśwarji Maharaj, has taken extraordinary care of my studies from the very beginning of my monkhood. He has always protected my well-being, setting aside his own needs and giving priority only to my growth and the work of the Saṅgh. His benevolence is something I shall never be able to forget.

During my two-and-a-half-year stay in Delhi, the one who bestowed upon me the precious gift of tarka—the refined discipline of reasoning—through his profound instruction in Navya-Nyāya was the esteemed and benevolent scholar Pandit Shri Hareramji Tripathiji. On this occasion, I remember him with deep gratitude.

His own revered Guru was Vashishthaji Tripathiji, and his Guru was Badriprasadji Shukla, the very scholar who had taught Nyāyadarśana to Param Gurudev Shrimad Bhuvanbhanu Suriśwarji Maharaj.

Though Panyās Nirmohsundar Vijay is formally my disciple, in the early years of ascetic life we were classmates in the truest sense. We studied many scriptures together. Even in Delhi, after receiving lessons in Nyāyadarśana, we would engage in deep discussions to refine our logical clarity. Through his introduction of the book Gargana to all, he has demonstrated exquisite devotion to the Guru and to scripture. Not only that, through necessary refinements in the manuscript, he has truly added radiance to this work.

My disciples—Munishri Harshsundar Vijayji, Munishri Paramsundar Vijayji, Munishri Veersundar Vijayji, and Munishri Vijaysundar Vijayji—took upon themselves all my external responsibilities. Had they not done so, it would have been impossible for me to write this text.

The primary beneficiaries of the Gargana book and its open-book examination—

Shrimati Chandanbalaji Chandraprakashji Chhoriya, Shri Ashwinbhai Chhoriya, and the Pratapgarh family—have taken its spiritual benefit with exemplary devotion to sacred knowledge.

Vijendra Bhai Somkunvar of Ahmedabad has made the book visually appealing through his elegant design work. Piorite Print Media Ltd., Udaipur has printed the book on time and placed it into your hands. They also print Dharmapremi Sandesh. My heartfelt gratitude to both.

As I conclude this preface, I can only say this:

Standing before the Kauravas who continually insult Dharma at every step, the Lord calls upon the lovers of Dharma to rise for this righteous war:

“Tell Parth to lift his bow—

Only such a battle shall bring true welfare.”

We have lamented long enough, steeped in helplessness before their noisy falsehoods.

Now, let us rise with valour.

—Pandit. Dhairyasundar Vijay

Samvat 2080, Jyeshtha Shukla Panchami

Ranebennur (Karnataka)