Kavya Me Adhyatma

Here's a comprehensive summary of the provided Jain text, "Kavya me Adhyatma" (Spirituality in Poetry) by Sushil Diwakar, focusing on its core arguments and examples:

The book "Kavya me Adhyatma" by Sushil Diwakar argues that while Western civilization has prioritized materialism, India has consistently pursued spirituality, which holds the true greatness and value of life. This Indian spirituality, the book posits, has led to the discovery of the soul's infinite, unseen, and experiential qualities, a realm largely unknown to Western scholars.

The author contrasts Western thinkers like Carlyle, who focused on practical action over self-inquiry, with Indian Mahatmas who achieved self-realization through virtues like sacrifice, knowledge, detachment, meditation, penance, non-possession, and non-violence. The text highlights how masters of Sanskrit, Pali, and Prakrit successfully conveyed the egalitarian path of figures like Mahavir and Buddha to the masses.

The core of the book is the assertion that Indian scholars, through their pure lives, used popular languages to create countless poems that not only entertained but also uplifted the public towards purity. These poets infused Indian life with the message of "contentment is wealth." The text draws parallels with Marathi poets who inspired soldiers and Mughal-era poets like Bhushan who motivated rulers like Chhatrasal and Shivaji.

The author then delves into the specific contributions of Hindi poets:

• Tulsidas: Despite using romantic imagery (shringar) in his works, like depicting Lord Rama's beauty, Tulsidas ultimately turned his poetic genius towards spirituality.
• Banarasidas: His autobiography, "Ardhakathanak," reveals his transition from a poet of romantic love to one of spiritual pursuit. Upon realizing the detrimental impact of his erotic poetry on future generations, he reportedly threw his collection into the Gomti River, finding solace in the pursuit of dharma. The excerpt from his poem illustrates this profound shift in perspective.
• Sufi poets (e.g., Malik Muhammad Jayasi): The book notes the unique characteristic of Sufi Hindi poets who, even while describing intense romantic love, sought spiritual meaning. Jayasi's "Padmavat" is cited as an example where the queen, Padmavati, represents the divine beloved, and efforts to separate her from the divine are depicted as obstacles overcome by virtue. Jayasi's devotion is evident in his verses, revealing profound spiritual insights within worldly love.
• Critique of "Art for Art's Sake": The author presents a powerful critique from a poet who condemned verses solely focused on sensual pleasure as "bad poetry" (kukavi), labeling those who create such works as "unwise" and accusing them of corrupting the youth. The criticism extends to praising bodily forms with materialistic comparisons, suggesting such poets are misguided and ultimately unhelpful.
• Bihari: Even Bihari, known for his romantic descriptions in "Satsai," is shown to have incorporated profound spiritual verses in the later part of his work. His couplets about overcoming worldly entanglements and the unattainable nature of the ultimate reality are highlighted as examples of his ability to guide readers towards the divine. The poet's own assertion that his seemingly small verses inflict "deep wounds" (meaning profound spiritual impact) is also mentioned.
• Kabir: The national poet Kabir is lauded for his verses that awaken the inner consciousness of even the most sensual and worldly individuals. His famous lines comparing the soul's search for God to a deer seeking musk it carries within are presented as a profound spiritual metaphor. Kabir's sharp rebukes of hypocrisy and superficial religious practices are also noted.
• Maithilisharan Gupt: The book praises Gupt's respectful depiction of Lord Mahavir's divine nature, even referring to his "milk-like blood" as a sign of profound faith. Gupt's "Bharat Bharati" is highlighted for expressing heartfelt sorrow over India's spiritual decline and the influx of Western materialism, serving as a vital message to Indians.
• Jaishankar Prasad: Prasad is commended for beautifully portraying the Indian tradition of religion, noting how rituals and sacrifices were replaced with the message of peace and happiness. India's historical dissemination of its spiritual message to other nations is also acknowledged.
• Humanity and Unity: Gupt's verses on fostering affection within "Gurukul" during times of Hindu-Muslim tension are cited for their logical appeal, emphasizing shared humanity over religious differences. The poet's contribution in elevating the noble concept of humanity through poetry is recognized.
• Daulatram: The poet Daulatram is presented as integrating the entire concept of life within spiritual yoga. His verses advocating non-violence by refraining from harming any living being are significant. His message emphasizes that true happiness lies in the absence of worldly anxieties, and the path to this lies in the spiritual realm, not in Western materialism.
• Critique of Materialism: The book strongly criticizes the pursuit of material objects like coal, iron, and cement, arguing that they cannot provide true spiritual fulfillment to the soul. Instead, they lead to ignorance and the waste of precious human life.
• "Anupräkshāchintan": Daulatram's work is cited for its cautionary verses about the transient nature of youth, wealth, relationships, sensory pleasures, and even powerful beings, all of which are ultimately consumed by time. The verses highlight the suffering inherent in the cycle of birth and death and the deceptive nature of worldly relationships, emphasizing the impermanence of the physical body and the emptiness of material pursuits.

In conclusion, "Kavya me Adhyatma" argues that through their poetry, these Hindi poets have effectively warned against illusion and excessive worldliness, thereby promoting an unbroken reign of virtues like contentment within Indian life.