"Banaras, a saga of the spiritual evolution of Indian souls"

Dear Shri L.C. Singhji,

Namashkar. I think it would not be out of place to first
introduce myself and then say what I have to.

I am a product of B.H.U., a freedom fighter, completing the 89th
year of my life, a retired G.O.I. employee, a poet, novelist, short
story writer and essayist, with 18 works published so far. My epic
'Nachiketa' was released (in 1993) and praised by late Dr. Shanker
Dayal Sharma, the then President of India.

Now about 'Banaras.' Like any other movie, Banaras, too, can be
evaluated from various aspects. But it is the message of Banaras that
demands and has generated thoughtful discussion.

It may well be argued that the mystic message of Banaras is
spurious, that the spiritual evolution of Soham and Shwetambari and
the Conversion of Dr. Bhattacharya are all just a fig of imagination.
And it surely is so far the Nihilists.

Those, for whom say realisation
is complete the moment a mirror is placed before them, are perfectly
right tin decrying the message of 'Banaras. Still Shwetambari, by her
conduct, testifies Krishna's pledge in Bhagwadgita:

"Yo Mämpashyati sarwatra
Sarvam cha Mayi Pashyati,
Tasyäham Na Pranashyämi
Sa Cha Mein Na Pranashyati."

Not only does she herself see the departed Soham everywhere, she
makes her mother, too, envision him. A realised soul sees Him
everywhere, in everything, all the time.

The notion of nothingness does not ever supervene self-realisation, the merging of the individual soul (Atma) with the absolute (Parmatina).

As Tulsidas says, "Janat, Tumanhi Tumanhi Hoyi
Jayee." And that is Guru Baba in Banaras, present all the time,
anytime, everywhere, anywhere at free will; and yet nowhere. No one
knows where his abode is.

Watching Shwetambari rescuing and consoling her mother- the
murderer of her love, reminds what Tulsidas says:

"Nij Prabhumaya
Dekhanhi Jagat Kehi San
Karanhi Virodh?"

So, it is not nothingness, it is Sat-Chit-Anand, the attainment-
the realisation of eternal spiritual bliss pulsating in every
particle. It is this that has transformed Shwetambari, making her
unrecognizable even for her mother who, in amazement, asks: "Tu Kaun
Hai?"

Thus for me 'Banaras' is not a love story in the sense most of
the love stories depicted in movies are. I take it as a saga of the
spiritual evolution of individual souls, not as a triangular of
multiangular conflict of carnal innfatuations. But a struggle there
is, the struggle inherent in the evolution of the material into the
spiritual, the gradual transformation of Sohan (that which appeals to
the senses) into Soham (the personal ego blissfully merged with the
eternal truth), as also in the transformation of Shweta from a normal
love stricken maiden into a saintly spiritual being.

It is this evolution that appeals most. This evolution, this transformation
brings to mind what Sant Kabir says:

"Jab Mein Tha Tab Hari Naheen,
Ab Hari Hain Main Nänhi."

It may, perhaps, be said that the process of this spiritual
evolution required a bit more convincing, deeper delineation. Still
what has been depicted is revealing, morally soothing, spiritually
refreshing, elevating.

My sincer Congratulations and ardent wish to see more like
Banaras coming from you, before my eyes are closed.

With Regards,
Gangaratna Pandeya
USA