Saraswatollas Kavya Vishe - Book Summary

Here's a comprehensive summary of the Jain text "Saraswatollas Kavya Vishe" by Shilchandrasuri, based on the provided content:

Book Title: Saraswatollas Kavya Vishe (About the Poem Saraswatollas) Author: Shilchandrasuri (as editor/compiler, the original author of Saraswatollas Kavya is anonymous) Publisher: ZZ_Anusandhan Catalog Link: https://jainqq.org/explore/229305/1

Overview:

"Saraswatollas Kavya Vishe" is a scholarly analysis and presentation of a short, medieval Sanskrit poem titled "Saraswatollas Kavya." The analysis is done by Vijayshilchandrasuri. The original poem is a concise work of only 153 verses, described as unique and significant within medieval Sanskrit poetry. The author of the original poem remains anonymous, only referring to their guru (Shri Nandiratan, mentioned in verse 152) and not mentioning their specific lineage (gachha) or spiritual succession. The analysis is based on a single available manuscript, believed to have been written in the 16th century, and the editor acknowledges that further revisions might be necessary if other manuscripts are found.

Subject of the Poem:

The poem narrates the inspiring and dramatic account of an unnamed disciple of the sage Shri Nandiratan. This disciple undertook a spiritual practice focused on the "Saraswat Mantra" to overcome their own intellectual dullness or inertia. The poet is essentially the protagonist, recounting their personal experiences and offering vivid descriptions.

Summary of the Poem's Content (as analyzed):

The Beginning of the Sadhana (Verses 1-10): The poet identifies himself as "Kashchit Janah" (a certain person) in the first verse and later refers to himself as "Sah" (he). He begins by stating his shame at his own dullness and his dedicated service to his guru, leading him to obtain the essence of the Saraswat Mantra. He then spent his days and nights diligently chanting it. The following verses describe the methodology of this chanting: sitting in a lotus posture, maintaining purity, wearing white clothes, and using a crystal mala for counting. The poet hints that the practice was likely for 15 days, mentioning that the fifteenth day was Diwali.
The Diwali Festival (Verses 11 onwards): The poem then shifts to a vivid and engaging description of the Diwali festival and the customs of the people during this time. The editor notes that these descriptions showcase the poet's skill and likely place him among accomplished poets.
The Vision of Goddess Saraswati (Verses 57-58): A pivotal moment occurs during the last part of the Diwali night. After completing one lakh (100,000) recitations of the Saraswat Mantra, the poet briefly fell into a trance. In this trance, he had a direct vision of Mother Saraswati.
Detailed Description of the Goddess (Verses 59-106): The subsequent verses (59-106) are dedicated to a detailed description of the Goddess's divine form. The editor highlights the poet's use of rich imagery, particularly in the description of her breasts, where he displays considerable imagination and aesthetic skill, even touching upon erotic elements. However, the editor suggests that while this description might seem outwardly physical, it likely holds deeper mystical and philosophical meanings for those with an understanding of tantric practices. Specific verses (78, 87, 89) are pointed out as particularly insightful in this regard.
The Goddess's Attributes and Worship (Verses 103-107): The poem describes the Goddess holding a book in one hand, a mala, a kamandalu (water pot), and her vehicle, the swan (verses 103-106). Verse 107 describes the worship offered to the Goddess by the trance-bound sage.
The Goddess's Instruction and the Mantric Empowerment (Verses 108-117): From verse 108 to 113, the poem presents the sage's praise of the Goddess, describing her as the source of all knowledge and recalling the primordial sound 'Om'. In verses 114-117, the sage receives a divine command from the Goddess: "Get up, open your mouth." Following this, the Goddess poured a stream of nectar from her vaidurya (cat's eye) kamandalu into his mouth. As drops of this nectar touched his tongue, he uttered the seed mantra five or six times, after which the Goddess disappeared.
Post-Vision Experience and the Dawn (Verses 118-138): Verse 118 describes the sage's return to normal consciousness, feeling the joy of the vision and the subsequent sadness of separation. The following verses depict the dawn and sunrise, including descriptions of churning curd and the crowing of cocks. Verse 126 mentions "Shri Vir Nirvana Parvratri," suggesting the poet's Jain identity. The poet uses the sunrise and the New Year to present an insightful analogy (arthantaran'yas) about people's tendency to follow the crowd ("Yatanuyate Kushalo Hi Lokah"). He observes people chewing tambula (betel leaf) on the New Year and states that if one's mouth is red on this day, the whole year will be happy, showcasing his sharp observational skills.
The Poet's Continued State and Mantric Secrets (Verses 139-149): Throughout the day, the poet remained sleepless and felt the bija mantra resonating within his heart. The poetically describes how sleep, due to the mantra, had departed from him, upset. Verses 145-149 delve into the mysteries of the mantra.
The Power of the Mantra and the Poem's Creation (Verses 151-152): The poet attributes his ability to compose this poem to the Saraswat chanting and the subsequent dream-vision. He explicitly names his guru, "Nandiratan," in verse 152.
Linguistic Notes: The editor points out several interesting and perhaps archaic words used in the poem, such as lamba (length), sarayah (stream?), kardikula (hand gestures?), tankavali (ornamental patterns?), and merajyak (perhaps referring to the grandeur of a mountain).

Conclusion:

The analysis concludes by stating that the poem is enjoyable for both poets and spiritual practitioners. The editor expresses happiness in presenting this work, which has been explored according to his understanding. The poem is considered a valuable contribution for its literary merit and the profound spiritual experience it describes.