Bindu Ma Sindhu

Here's a comprehensive summary in English of the provided Jain text, "Bindu ma Sindhu" by Sukhlal Sanghavi, based on the provided excerpt:

This excerpt from "Bindu ma Sindhu" by Sukhlal Sanghavi is an appreciation and analysis of the writings of Kakasaheb Kalelkar, particularly focusing on his work "Dharmodaya—Dharmānubhava ni Smaraṇayātrā" (A Journey of Dharma Experience). The author, Sukhlal Sanghavi, expresses his deep admiration for Kakasaheb's literary contributions and his ability to transform seemingly small life experiences into profound spiritual insights.

Sanghavi begins by recounting how he had previously enjoyed Kakasaheb's writings on "Dharmodaya" and was even given a collection to read. Although he intended to reread them together, he didn't get the chance until the writings were published as a book. Encouraged by a friend, Sanghavi reread the collection, which sparked numerous new ideas. He notes that while he made brief notes, he found himself focusing on a particular newfound perspective on Kakasaheb. He hopes that by sharing this perspective, other readers will also be inspired to experience a similar intellectual vibrancy.

He highlights Kakasaheb's widespread recognition and his prolific writing in Gujarati, Marathi, and Hindi. Sanghavi emphasizes that Kakasaheb's command over these languages is extraordinary, and his works in each language are deeply appreciated by speakers of those languages, as if he were a native writer. He draws a parallel to great writers who write in multiple languages, stating that when a writer masters several languages, their singular heart beats within the writings of each. Sanghavi believes that such multilingual writers enrich the literature and the readership of those languages with valuable gifts from other linguistic worlds. He specifically praises Kakasaheb for significantly enriching Gujarati literature with new words, idioms, and proverbs, and for elevating colloquialisms to respectable literary status through his vast knowledge. He also acknowledges Kakasaheb's contributions to Marathi and Hindi literature, noting his active participation in influential magazines and his ability to impart brilliance to these languages through his speeches and writings.

Sanghavi argues that Kakasaheb has expanded the scope and elevated the stature of Gujarati, Hindi, and Marathi literatures, making them receptive to previously unexplored ideas and fostering greater diversity and subtlety in thought. He sees this as a direct counter to narrow linguistic chauvinism and regionalism, as Kakasaheb is recognized as a writer by people across different regions.

The author uses the metaphor of a small seed growing into a large, fruit-bearing tree to illustrate Kakasaheb's ability to extract profound meaning from seemingly insignificant experiences. He contrasts the visible processes of nature with the more subtle mental and spiritual processes, suggesting that Kakasaheb's life serves as an example for understanding these subtle transformations.

Sanghavi points out how Kakasaheb's childhood experiences, even those from before he could properly speak, have left deep imprints on his mind. He has been able to reflect on these imprints with developing intellect and wisdom, creating new interpretations and commentaries. While many people have similar life experiences (family, society, school, religious figures, places), very few retain such vivid impressions, analyze them, trace their origins within themselves, and ultimately derive universally applicable spiritual insights. Sanghavi sees this process clearly in Kakasaheb's life, particularly in his "Smaraṇayātrā" (Memory Journey), where he revisits his childhood, adolescence, youth, and maturity, reflecting on various influences and developments. He believes that Kakasaheb's ability to cultivate such a rich inner world from these "seeds of memory" makes his journey accessible and enlightening to readers.

He attributes Kakasaheb's capacity for growth and fruition in memory, logic, imagination, understanding, and curiosity to innate, inherited qualities that have been nurtured by diverse experiences. Sanghavi also touches upon Kakasaheb's exploration of rebirth in his writings, suggesting that every emergent existence in the universe has an unknown, subtle seed. He reiterates that Kakasaheb possesses the inherent qualities that allowed him to develop and flourish, regardless of circumstances.

Sanghavi describes Kakasaheb as multifaceted—a poet, artist, craftsman, architect, philosopher, critic, enjoyer, renunciate, householder, and seeker. However, he finds the unique brilliance of the "Dharmānubhava ni Smaraṇayātrā" in Kakasaheb's ability to extract life-touching, expansive religious sentiments from simple, ordinary events and to present a clear picture of how he processed and integrated these into his life. He notes that while some essays in the collection are more general, their essence is still derived from the churning of life events. When Sanghavi observes Kakasaheb's metaphors, linguistic artistry, novel ideas, and depth of thought, he is tempted to call him a "new-age Vyasa-Valmiki."

He likens Kakasaheb to "Dattatreya," suggesting he has had many gurus, with Gandhi being his ultimate guide. While acknowledging differences between Gandhi and Kakasaheb, Sanghavi sees both "Smaraṇayātrā" writings as autobiographical. He contrasts Gandhi's direct communication with Kakasaheb's poetic embellishment of events and ideas, stating that a single sentence from Gandhi can become a small essay for Kakasaheb. He explains that while Gandhi might directly address an issue, Kakasaheb would elaborate, develop, and enrich it with logical reasoning and surrounding experiences. He uses the example of Sanskrit phrases to illustrate how Kakasaheb's more elaborate and nuanced expressions appeal to scholars and learned individuals.

The concept of "Bindu ma Sindhu" (a drop in the ocean and the ocean in a drop) is then explored. Sanghavi states that understanding the latter part of this saying, "the ocean in a drop," becomes easier when we visualize the intended meaning. He refers to Jain scripture, which describes individuals with the ability to derive vast knowledge from a single word, sentence, or aphorism. He concludes that Kakasaheb's writings offer a modern version of this, where profound insights and a vast ocean of thought, examination, and mature wisdom flow from seemingly insignificant "dots" of childhood experiences. Finally, Sanghavi suggests that studying Kakasaheb's comprehensive Gujarati literature or specific works and themes would be a worthy pursuit for doctoral research, not only developing the researcher's capabilities but also serving as an outstanding example of how a person from another region has elevated Gujarati literature.