Akho

This is a comprehensive summary of the Jain text "Akho" by Narmadashankar Devshankar Mehta, based on the provided pages.

Book Title: Akho Author: Narmadashankar Devshankar Mehta (delivered as lectures) Publisher: L D Bharatiya Sanskriti Vidyamandir, Ahmedabad

Overview:

This book is a scholarly analysis of the life, philosophy, and social context of the Gujarati mystic poet Akho, who lived in the 17th century. The work is based on lectures delivered by Narmadashankar Devshankar Mehta, a renowned scholar, in 1927. The publisher, L D Bharatiya Sanskriti Vidyamandir, aims to re-release these valuable lectures, which had been out of print for over 80 years, to benefit contemporary readers.

Content Summary:

The book is structured into two main lectures, followed by detailed discussions on Akho's literary works and philosophical concepts.

Lecture 1: Akho - His Life and Circumstances

• Historical Context: The lecture begins by placing Akho within the political and social landscape of Gujarat during the Mughal era (1572-1707). It details the rise and fall of various dynasties, the establishment of Ahmedabad, and the increasing presence of foreign traders, which contributed to a vibrant cultural milieu.
• Akho's Life and Background:
  • Akho was born in the community of goldsmiths (Sonior's caste) in the village of Jetalpur, near Ahmedabad.
  • He later moved to Ahmedabad and resided in a place still known as 'Akho's room' in Desai ni Pol, Khadia.
  • A genealogical record is presented, tracing Akho's lineage.
  • Akho was known for his association with saints and saints from a young age.
  • His wife was described as quarrelsome.
• The Society of Akho's Time:
  • The Gujarati society of that era was characterized as simple and honest, yet meticulous in maintaining relationships. They preferred resolving conflicts through understanding rather than fighting.
  • Entertainment like puppet shows and folk performances was prevalent, and Akho often made witty remarks about them.
  • Child marriages were common.
  • Rivalries and envy among poets were prevalent, as reflected in some of Akho's verses.
• Dating Akho's Life: Based on internal evidence from his works, particularly "Akhe Gita," Akho's lifespan is estimated to be between 1615-1675 CE. The colophon in "Akhe Gita" points to the year 1705 VS (1649 CE) for its completion, suggesting Akho was likely born around 1593-1600 CE.
• Debunking Misconceptions: The lecture addresses and refutes the misconception that Akho was a critic of Vaishnavism. It analyzes a particular stanza where Akho mentions taking Gokulnathji as his guru, clarifying that the original and pure text does not contain any criticism but rather reflects his independent thought process even after initiation. The author emphasizes that Akho received initiation from Gokulnathji in Gokul.
• Influence of Gokulnathji and Brahmanand: Akho's interaction with Gokulnathji (a prominent figure in the Vaishnava tradition) and his guru Brahmanand significantly influenced his philosophical development. The author suggests that Akho's later philosophical insights were more profound after his association with Brahmanand.
• Akho as a Contemporary of Premanand: The text explores the possibility of Akho being a contemporary of the renowned poet Premanand, drawing parallels in their expressions and possible interactions. Akho's chappai (couplets) are analyzed for their potential references to Premanand and his troupe.
• Turning Points in Akho's Life:
  • An accusation of mixing base metals with pure silver in the mint where he worked, from which he was acquitted, led to his detachment from worldly affairs.
  • A second incident involved a woman for whom he had crafted a gold locket. Her suspicion of adulteration, leading her to break the locket and extract the gold, also contributed to his disillusionment with worldly life.
• Spiritual Journey: These disillusionments led Akho to embark on a pilgrimage with itinerant groups of sadhus, internalizing the verse: "On every path, a pure gathering of saints - in the group, the contemplation of truth."
• Distinction between Purana Tradition and Shuddhadwait: The text briefly touches upon the differences between the ancient Bhagavata tradition and Shri Vallabhacharya's Shuddhadwait (pure non-dualism) tradition, noting the widespread influence of the latter in Akho's time. The socio-religious context is further described, highlighting the increasing emphasis on ritualistic worship and the adherence to Gurus' teachings.
• Encounter with Brahmanand Swami: Akho's spiritual awakening is attributed to his encounter with Brahmanand Swami, a renunciate who was impartially discoursing on Vedanta philosophy. Akho, despite being a goldsmith, diligently attended these discourses, which led to a profound spiritual transformation. This transformation is evident in Akho's verses about realizing the divine within.
• Akho's Intellectual Foundation: Akho's profound understanding of Vedanta, gained through listening and contemplation under Brahmanand, is highlighted. He meticulously processed the teachings, leading to a seasoned philosophical understanding.

Akho's "Aksharjeevan" (Immortality/Spiritual Life) - His Philosophical Contribution:

• Akho's Works: The book categorizes Akho's extensive literary output into Hindi and Gujarati works.
  • Hindi Works: "Sant Priya" and "Brahmaleela."
  • Gujarati Works: "Panchikaran," "Chittavichar Samvad," "Gurushishya Samvad," "Anubhav Bindu," "Akhe Gita," "Kaivalya Gita," "Chhappai," "Chhuttak Pado" (Miscellaneous Verses), and "Soratha or Duha or Parajiya."
• Akho's Self-Perception: Akho did not consider himself a poet but a 'Gyanin' (knower/philosopher). His poetry was a vehicle for conveying profound philosophical truths.
• The Four Types of "Seers": Akho believed that four types of people can grasp the transcendental – poets, artists, saints/devotees, and philosophers. He placed himself in the philosopher's category, with a strong inclination towards devotion and wisdom.
• Akho's Philosophical Foundations: His philosophy is rooted in Advaita Vedanta, drawing heavily from scriptures like the Upanishads, Bhagavad Gita, and treatises on Vedanta. The text lists several key Vedic and Upanishadic texts that likely influenced Akho.
• Key Philosophical Concepts:
  • Nature of the Universe: Akho's understanding of the universe is based on the Vedanta principle of Maya, where the perceived world is a superimposition on the ultimate reality, Brahman. He differentiates between "Drishți-Srishti" (creation follows perception) and "Srishti-Drishți" (perception follows creation), leaning towards a nuanced understanding where perception plays a role in the experienced reality but the ultimate reality remains unaffected.
  • Nature of the Self (Jiva): The individual soul (Jiva) is seen as an apparent manifestation of Brahman, veiled by ignorance (Avidya). Through proper knowledge and spiritual practice, the Jiva can realize its true nature as identical with Brahman.
  • Nature of God (Ishvara): Ishvara is the supreme reality with Maya as His power. He is the sustainer of the universe. Akho emphasizes the immanence of God, that God is present in all beings and phenomena.
  • The Path to Liberation (Moksha): Akho outlines a spiritual path involving:
    1. Viraha Vairagya (Detachment born of yearning): A deep yearning for the divine, a sense of separation that fuels spiritual seeking.
    2. Hari Bhakti (Devotion to Hari): Not mere ritualistic devotion, but a profound, selfless love for the Divine, seeing the Divine in all.
    3. Atma Darshan (Self-Realization): The ultimate realization of one's true identity with Brahman.
  • The Role of the Guru: The Guru is paramount in guiding the disciple towards self-realization.
  • The Nature of Maya: Maya is described as the creative power of Brahman, responsible for the phenomenal world and the illusion of duality. Akho uses metaphors like a "great dancer" (nari) and the "web of the spider" to illustrate Maya's nature.
  • The Three Gunas (Sattva, Rajas, Tamas): These qualities, inherent in Maya, shape the manifest world and the individual's experience.
  • The Concept of "Aling" (Formless/Unmanifest): Akho's philosophy emphasizes transcending all forms and dualities to realize the formless Absolute.
  • Distinction between Shunyavada (Buddhism) and Brahmavada (Vedanta): Akho critically analyzes the Buddhist concept of "Shunya" (emptiness) and contrasts it with the Vedanta concept of Brahman, highlighting the latter's emphasis on a substantial, conscious Absolute reality.
  • The Importance of Vairagya (Detachment): Akho stresses that true knowledge cannot flourish without detachment, and detachment cultivated through wisdom is superior to detachment born of mere suffering or aversion.
  • The Qualities of a Mahamukta (Greatly Liberated Being): The book details thirty distinguishing characteristics of a liberated soul, emphasizing that such beings are rare and possess profound spiritual insight.
  • The Significance of "Sujh" (Intuitive Understanding): Akho places a strong emphasis on "sujh" or intuitive understanding, which arises from the practice of devotion, detachment, and the guidance of a Guru.
  • Panchikaran and Brahmavivk: The text delves into Akho's understanding of the process of "Panchikaran" (the fivefold elemental creation) and "Brahmavivk" (discernment of the Absolute), explaining the relationship between the microcosm (Pind) and the macrocosm (Brahmand) in his philosophical framework.

Overall Significance:

"Akho" by Narmadashankar Devshankar Mehta is a significant work that brings to light the profound spiritual and philosophical contributions of the 17th-century Gujarati mystic, Akho. It provides a structured analysis of his life, social context, and, most importantly, his intricate philosophical system, which blends Advaita Vedanta with devotional elements. The book highlights Akho's unique insights into the nature of reality, the self, liberation, and the spiritual path, all expressed in his accessible yet deeply insightful poetry. The republication of these lectures aims to make this valuable study available to a wider audience interested in Indian philosophy and Gujarati literature.