Kavivar Banarasidas Aur Jivan Mulya

Here's a comprehensive summary in English of the provided Jain text, "Kavivar Banarasidas aur Jivan Mulya" by Dr. Narendra Bhanavat:

The book "Kavivar Banarasidas aur Jivan Mulya" (Poet Banarasidas and Life Values) by Dr. Narendra Bhanavat explores the profound connection between literature, religion, and spirituality, highlighting Poet Banarasidas as a prime example. The author posits that literature's essence lies in "sahita" (togetherness) and "hita" (welfare), while religion and spirituality aim to foster love and friendship towards all beings and experience universal unity. This inherent spiritual grounding explains why the messages in devotional and saintly poetry continue to offer solace, fulfillment, and hope to humanity today.

Banarasidas is presented as a distinguished poet and commentator within the Indian tradition of religious and spiritual thought. He not only upheld tradition but also refined it by shedding extraneous elements, allowing its natural flow to continue, transforming its burden into love and a spirit of revolution. Viewing life as a cycle of worldly experiences, he engaged with its karmic wheel, facing its complexities, entanglements, and pitfalls without succumbing to defeat. Through the sharp edge of his intellectual pursuit, he delved into the layers of existence, experiencing the essence of the self.

The text delves into the personal life of Banarasidas, noting his three marriages and nine children (two sons, seven daughters), which ultimately led to a profound sense of loneliness in his life. His realization of mortality is described as poignant and indicative of the transient and ultimately meaningless nature of worldly existence:

• "Nine children born and died, only two people, husband and wife, remained. Just as a tree sheds its leaves and stands bare, so does life become." (Page 1)

At the age of 55, the poet looked back at his life, realizing that what he had considered his life's garden was not filled with spring breezes but with the sorrow of autumn. He understood that life's true meaning lies not in attachment to external possessions or people ("para") but in self-realization and inner experience ("swa"). This realization is achieved not by accumulating possessions but by renouncing them and becoming detached. When one can perceive the true nature of the world not through the physical eyes but through the "eyes of the heart" or "eyes of knowledge," they discover an eternal spring blooming within.

• "If one sees with the eyes of the heart, the true essence is revealed. As one's possessions decrease, so does their peace increase." (Page 1)

The author contrasts Banarasidas's early life, marked by accumulation, anxieties, and even self-deception (pretending to be a Brahmin while being a merchant for survival), with his later spiritual awakening. Despite facing numerous hardships and dangers in his business ventures, he struggled to find ultimate success. He entered the "ocean of life," striving and struggling, but unable to grasp the pearls of wisdom hidden within because his inner eye was not yet open. He found only froth and foam, realizing:

• "Oh foolish brother! Understand these words of mine. If you see with these eyes, nothing in them is yours. These eyes are born of illusion, they are consumed by the taste of illusion. Wherever there is illusion, there is their effort; you are attached to them! These two eyes are made of skin, they only look at skin. Behind that, blinded by attachment and sleep, you see dreams!" (Page 2)
• "What trust can be placed in these eyes? They perish in a moment. They are connected to physical matter; you are not physical matter!" (Page 2)

The text emphasizes that only when one connects with the immortal essence beyond the physical, the "Master beyond the skin," can they experience the perpetually shining jewels of self-qualities. This requires the "eyes of the heart" and the art of seeing through them:

• "Oh foolish brother! Look with the eyes of the heart. If you gain your own happiness and wealth, discard the wealth of illusion. May these eyes shed the nectar of immortality, may they perceive the omniscience of the enlightened. By seeing through these eyes, beings become truly accomplished." (Page 2)

Banarasidas, by seeing the world, people, and situations through the "eyes of the heart," found the prevalent religious practices, pretense, hypocrisy, and superstition to be meaningless and regressive. He prioritized inner feeling over outward appearance, stating that "God is not in the guise, but in the inner feeling." Purity became the foundation of his spiritual attainment. He transformed from a follower of consumer culture to an adherent of a life-view focused on utility.

His autobiography, "Arddha Kathānak" (Half-Tale), though documenting the life of a middle-class merchant in the 17th century and providing insights into the political, social, and economic landscape of the time, is viewed by the author as primarily a journey of self-reflection and introspection. Through his life story, Banarasidas increasingly connected with his inner self rather than external attachments. The act of writing his autobiography is seen as a form of "pratikraman" (repentance or confession), a significant concept in Jainism, where individuals introspect daily, atone for their faults, and resolve to avoid repeating them. In essence, "pratikraman" involves retracting transgressions, moving away from disturbing emotions, and stabilizing in one's true nature. The author suggests that Banarasidas's autobiography is a "pratikraman" of his 55 years, where he laughed at his own flaws and encouraged others to do the same, making the autobiography an excellent example of transforming mental knots into freedom.

The core of "pratikraman" is the practice of observing one's weaknesses and virtues. This practice can only arise when the mind is pure and the heart is clear and simple. A simple heart can build life values, whereas crookedness and deceit hinder the creation of values. Banarasidas did not view religion as a transaction or price, but as intrinsic value. He didn't just read or understand the essence of time; he lived it and remained constantly aware. This awareness made him a proponent of equality, not a compromiser. True wealth, for him, was not material possessions but that which brings unity, contentment, and equanimity.

Banarasidas's life was a struggle against inequality. As a merchant, he faced economic disparities. As a social reformer and spiritual seer, he battled social and religious inequalities. Like Kabir, he spoke out against the caste system, articulating Lord Mahavir's words: "No one is great by birth; one is great by deeds." He believed that a true Vaishnavite is not one who wears sectarian marks but one who embodies contentment, renunciation, knowledge, and true understanding. Similarly, a true Muslim is one who controls their mind and directs it towards God.

He saw no difference between Hindus and Muslims, believing that duality and illusion were the root causes of caste, color, and social hierarchy. His statement, "Those who see distinctions in colorful skin; in my eyes, God resides in every heart," is presented as a guiding principle for all humanity. Banarasidas's deep study and internalization of scriptures led him to live his religion, experiencing non-duality within duality and unity within diversity. This state of equanimity immersed him in profound love, where the self and the divine were indistinguishable.

• "I am absorbed in seeing the divine vision. Like a drop merging into the ocean. I meet the Beloved, losing myself. Like melting ice becoming water. The Beloved is in my heart, and I am in the Beloved. Like waves in water, there is no duality." (Page 4)

The author notes that during Banarasidas's time, devotion to Rama, Krishna, and Shiva was prevalent, often accompanied by sectarian rivalries. Like Tulsidas, who harmonized the devotion to Rama and Shiva, Banarasidas also exhibited a syncretic approach. He internalised the spiritual essence of the Ramayana and proposed that the individual soul is Shiva, and Shiva worship is essentially self-worship.

While acknowledging the reverence for deities like Shiva, Banarasidas ultimately unified all devotion under the umbrella of "Vitaraag Deva" (devotion to the detached or desireless divine). His time saw the rise of external rituals, hypocrisy, and perversions in the name of devotion. This led him to write his autobiography, "Arddha Kathānak," as a narrative structure, rather than a conventional Puranic story, as a form of voluntary internal therapy. He harshly criticized ascetics and monks who exploited their spiritual status for material gain and presented the true nature of sainthood.

• "One who protects all life, is a true ascetic, omniscient, and aware of the three times. One who speaks no falsehood, walks the true path. A compassionate heart that follows Shiva's path is a courageous, fearless, and unbound sage." (Page 5)
• "One who does not touch what is given or not given, is the revered guru who liberates beings." (Page 5)

The focus of worship had shifted to material offerings, neglecting the inner spiritual aspect. Banarasidas clarified the symbolic meaning of the eight types of Jain worship, explaining that water represents the purity of the mind, sandalwood the coolness of nature, flowers the burning of desires, rice the imperishable qualities, food the healing of ailments, lamps self-knowledge, incense the burning of karma, and fruit the pursuit of liberation. He also equated the "samarasa" (even-mindedness) with water and the "kashaya-upasham" (suppression of passions) with sandalwood.

Banarasidas advocated for equanimity, harmony, and tranquility not only in religion and spirituality but also in aesthetics. He criticized poets who, in the name of "Shringara Rasa" (erotic sentiment), indulged in vulgar descriptions and encouraged sensuality. He famously exposed the artificiality of such poetry:

• "To call the knot of flesh in breasts a golden pot, to call the mouth, a house of phlegm, the moon, to call teeth made of bone, diamonds and pearls, lips of flesh, the bimba fruit." (Page 6)

He asserted that such poets, who use false arguments, could not be considered true devotees of Saraswati (the goddess of learning). The text mentions that Banarasidas himself may have written erotic poetry in his early life, but upon gaining true enlightenment, he discarded those works into the Gomati River.

Upon achieving true enlightenment, Banarasidas also reinterpreted the "sthayi bhavas" (permanent emotions) in poetics. He proposed that "Shobha" (beauty) should be the permanent emotion for Shringara Rasa, "Ananda" (joy) for Hasya Rasa (humor), "Komalata" (gentleness) for Karuna Rasa (compassion), "Samhara" (destruction) for Raudra Rasa (anger), "Purushartha" (endeavor) for Vira Rasa (heroism), "Chinta" (worry) for Bhayanaka Rasa (fear), "Glanini" (disgust) for Bibhatsa Rasa (disgust), "Ashcharya" (wonder) for Adbhuta Rasa (wonder), and "Vairagya" (detachment) for Shanta Rasa (peace).

• He argued that his proposed permanent emotions were more psychological and natural than the traditional ones. For instance, "Shobha" is broader than "rati" (lust), encompassing the joy of inner beauty. "Ananda" is more psychological than "haasa" (laughter), as it stems from inner joy rather than mocking someone's weakness. "Komalata" is more appropriate than "shoka" (sorrow) because it implies compassion and friendship rather than lingering anxiety. "Purushartha" is more constant than "utsaha" (enthusiasm), representing an inner heroism. "Chinta" is more fitting than "bhaya" (fear) because fear arises from worry.

The text further elaborates on the spiritual significance of these nine emotions for Banarasidas:

• Shringara: Adorning the soul with knowledge.
• Vira: Endeavoring for the shedding of karma.
• Karuna: Understanding all beings as one's own.
• Hasya: Enthusiasm for self-realization.
• Raudra: Destroying the eight karmas.
• Bibhatsa: Contemplating the impurity of the body.
• Bhayanaka: Reflecting on the suffering of birth and death.
• Adbhuta: Contemplating the infinite power of the soul.
• Shanta: Firmly embracing detachment.

The author concludes that Banarasidas's philosophy of life is based on simplicity, clarity, sweetness, and courage. He was a true devotee of knowledge. The text quotes a Sanskrit verse emphasizing that a devotee of knowledge retains their sweetness even in adverse circumstances, whereas someone who merely acquires literacy without true understanding can become misguided and monstrous. Banarasidas, despite facing a life full of adversities, navigated them with equanimity and a cheerful disposition, never complaining. He had truly integrated knowledge into his experience, and thus, even after four hundred years, his sweetness remains, only deepening with time.