Tales from the Hindu Dramatists
R >> R. N. Dutta >> Tales from the Hindu DramatistsRavana falls under the arrows of Rama. The heads, that once, sustained
on Siva's breast, shone with heavenly splendour, now lie beneath the
vulture's talons. Mandodari bewails the death of her husband. Sita is
recovered, but Rama is rather shy of his bride, until her purity is
established by her passing through the fiery ordeal: a test she
successfully undergoes. Rama returns with Sita and his friends to
Ayodhya, when Angada challenges them all to fight him, as it is now time
to revenge his father's death. A voice from heaven, however, tells him
to be pacified, as Bali will be born as hunter in a future age, and kill
Rama, who will then be Krishna: he is accordingly appeased. Rama is now
seated on the throne of Ayodhya. After some time, he orders the exile of
Sita.
ANERGHA RAGHAVA OR MURARI NATAKA.
The sage Viswamitra comes to Dasaratha, the king of Ayodhya, to request
the aid of his eldest son Rama. Each tries to outdo the other in
complimentary speeches. The sage observes:--
"The monarch of the day invests the dawn with delegated rays to scatter
night, and ocean sends his ministers the clouds, to shed his waters over
the widespread earth."
The king, taking counsel with himself, and being reminded by Vamadeva,
one of his priests and preceptors, that the race of Raghu never sent
away a petitioner ungratified, sends for Rama and Lakshmana, and allows
Viswamitra to take them with him, to his hermitage, situated on the
banks of the Kausiki or Coosy river, to protect him in his rites against
the oppression of Taraka, a Rakshasi.
The cry is heard that Taraka is abroad. Rama, after some hesitation
about killing a female, slays her.
Viswamitra now proposes that they should visit Mithila. The two princes
are introduced to Janaka, the king of Mithila, who is urged by the sage
to let Rama try to bend the bow of Siva. Sanshkala, the messenger of
Ravana, the king of Lanka, now arrives to demand Sita in marriage for
his master, refusing, at the same time, on his part, to submit to the
test of bending the bow. The demand is refused. Rama tries his fortune,
bends the bow and wins the lady. The family connection is extended by
the promise of Urmila, Mandavi, and Srutakirti, to Rama's brothers.
Sanshkala is highly indignant and carries the information to his
master's minister Malyavan, who is disappointed on Ravana's account.
Malyavan anticipates that Ravana will carry Sita off; and to render the
attempt less perilous, projects inveighing Rama into the forests alone,
for which he sends Surpanakha, the sister of Ravana, in the disguise of
Manthara, the attendant of Kaukeyi.
Parasurama then appears and boasts of his destruction of the Kshatriya
race. Rama replies:--"This flag of your fame is now worn to tatters, let
us see if you can mount a new one." Rama then calls for his bow, and
Parasurama presents him with his axe. They go forth to fight. In the
end, the two Ramas turn very excellent friends. Parasurama departs.
Dasaratha now declares his purpose of relinquishing the kingdom entirely
to his son Rama, Lakshmana announces the arrival of Manthara, and
presents a letter from Kaikeyi, the purpose of which is to urge
Dasaratha's fulfilment of his promise, and grant her as the two boons,
the Coronation of Bharata, and banishment of Rama. The old king faints.
Rama recommending his father to Janaka, departs for the forests,
accompanied by Lakshmana and Sita. On their arrival in the forests, they
are cordially received by Sugriva, the brother of Bali the king of the
monkeys. Lakshmana carries on a dialogue with Ravana, disguised as a
juggler.
Jatayu, the king of birds, beholds Sita carried off by Ravana. He
follows the ravisher. Rama and Lakshmana both express their grief.
Lakshmana observes:--
"The worse the ill that Fate inflicts on noble souls, the more their
firmness; and they arm their spirits with adamant to meet the blow."
Rama replies:--
"The firmness I was born with or was reared to, and rage, that fills my
heart, restrain my sorrows; but hard is the task to fit my soul to bear
unmurmuringly a husband's shame."
A cry of distress is now heard, and on looking out, the youths observe
Guha, the friendly forest monarch, assailed by the demon Kabandha, or a
fiend without a head. Lakshmana goes to his aid, and returns with his
friend Guha. In the act of delivering him, Lakshmana tosses away the
skeleton of Dundubhi, a giant, suspended by Bali, who, deeming this an
insult, presently appears. After a prolix interchange of civility and
defiance, Rama and Bali resolve to determine their respective supremacy
by single combat. Bali is slain. His brother Sugriva is inaugurated as
king and determines to assist Rama to recover Sita. A bridge is built
over the sea. Rama's army advance to Lanka. Kumbhakarna, a brother of
Ravana, and Meghanada, a son of Ravana, go forth to battle. Malyavan
wishes them prosperity in a phrase perfectly oracular. They are slain.
Ravana now takes the field himself. Malyavan resolves to follow him and
resign, on the sword, a life now useless to his sovereign. The king is
overthrown. Sita is recovered.
Rama with his wife and brother, accompanied by Vibhishana, the brother
of Ravana, and Sugriva, mounts the celestial car, which was once
wrested by Ravana from his brother Kuvera, and sets out to proceed to
Ayodhya.
On the way the travellers descry the Sumeru mountain, the Malaya
mountain, the Dandaka forest, the mountain Prasravana, the Godaveri
river, mount Malyavan, Kundinipura in the Maharashtra country, the
shrine of Bhimeswara, the city of Kanchi, Ujayin, the temple of
Mahakala, Mahishmati the capital of Chedi, the Jumna and Ganga rivers,
Varanasi, Mithila or Tirhut, and Champa near Bhagalpur.
They then proceed westward to Prayaga, and Antarvedi or Doab, when they
again follow an easterly course and arrive at Ayodhya.
Bharata, Satrughna, Vasishtha the priest and the people of Ayodhya await
the arrival of the party and receive them most cordially. Rama is now
crowned king.
VENI SAMVARANA OR VENI SANHARA
OR
"THE BINDING OF THE BRAID OF HAIR."
Draupadi, the wife of the Pandavas, is dragged by the _veni_ or braid of
hair into the public assembly by the hand of Duhsasana, one of the
Kaurava princes, a disgrace that weighs most heavily upon the Pandavas,
who contemplate most bitter revenge.
Krishna returns to the Pandava camp from a visit to the Kaurava princes,
as a mediator between the contending chiefs. Ferocious Bhima expresses,
to his brother Sahadeva, his refusal to have any share in the
negotiations instituted by Krishna and his determination to make no
peace with the enemy until the insult offered to Draupadi is avenged. He
announces his resolution, in case the dispute be amicably adjusted, to
disclaim all connection with his own brothers, and throw off obedience
to Judhishthira.
The price of peace is the demand of five villages or towns,
Indraprastha, Tilaprastha, Mansadam, Varanavatam, and another. Sahadeva
attempts to calm the fury of Bhima, but in vain; and Draupadi, with her
hair still dishevelled, and pining over her ignominious treatment, comes
to inflame his resentment. She complains also of a recent affront
offered by Bhanumati, the queen of Duryodhana, in an injurious comment
upon her former exposure, which serves to widen the breach.
Krishna's embassy is unsuccessful, and he effects his return only by
employing his divine powers against the enemy. All the chiefs are
summoned by the trumpet to prepare for battle.
Before day-break, Bhanumati repeats, to her friend and an attendant, a
dream in which she has beheld a _Nakula_ or Mungoose destroy a hundred
snakes. This is very ominous, _Nakula_ being one of the Pandavas, and
the sons of Kuru amounting to a hundred. Duryodhana overhears part of
the story, and at first imagines the hostile prince is the hero of the
vision. He is about to burst upon her, full of rage, and when he catches
the true import of the tale, he is at first disposed to be alarmed by
it, but at last wisely determines to disregard it.
For, by Angira it is sung, the aspect of the planets, dreams and signs,
meteors and portents, are the sports of accident, and do not move the
wise. Bhanumati offers an _arghya_ of sandal and flowers to the rising
sun to avert the ill omen, and then the king appears and soothes her.
Their dialogue is disturbed by a rising whirlwind from which they take
shelter in a neighbouring pavilion. The mother of Jayadratha, the king
of Sindhu, then appears, and apprises Duryodhana that Arjuna has vowed,
if sunset finds Jayadratha alive, he will sacrifice himself in the
flames. His wrath is especially excited by the death of his son
Abhimanyu, in which that chieftain had borne a leading part. Duryodhana
laughs at her fears and those of his wife, and despises the resentment
of the Pandavas. He observes, that this was fully provoked by the
treatment which Draupadi received by his command, when in the presence
of the court and of the Pandavas, she called out in vain for mercy.
Duryodhana then orders his war-chariot and goes forth to the battle. Up
to the period of the contest, the following chiefs have fallen,
Bhagadatta, Sindhuraja, Angadhipa, Drupada, Bhurisravas, Somadatta, and
Bahlika.
Ghatotkacha is also slain, and Bhima is about to avenge his fall, on
which account Hirimba, the queen of the Rakshasas and mother of
Ghatotkacha, has ordered goblins to be ready to assist Bhimasena.
Drona is seized by Dhrishtadyumna and slain. Aswatthama, the son of
Drona, appears armed and is overtaken by his father's charioteer who
tells him of the treachery by which Drona was slain, having been induced
to throw away his arms by a false report that his son Aswatthama had
perished, and been then killed at a disadvantage. Aswatthama's distress
is assuaged by his maternal uncle Kripa, who recommends him to solicit
the command of the host from Duryodhana.
In the meantime, proud Kerna, the friend and ally of Duryodhana, fills
the mind of the Kuru chief with impressions hostile to Drona and his
son, persuading him that Drona only fought to secure Aswatthama's
elevation to royal dignity, and that he threw away his life, not out of
grief, but in despair at the disappointment of his ambitious schemes.
Kripa and Aswatthama now arrive and Duryodhana professes to condole with
Aswatthama for his father's loss. Kerna sneeringly asks him what he
purposes, to which he replies:--
"Whoever confident in arms is ranked amongst the adverse host--whomever
the race of proud Panchala numbers, active youth, weak age or unborn
babes, whoever beheld my father's murder, or whoever dares to cross my
path, shall fall before my vengeance. Dark is my sight with rage, and
Death himself, the world's destroyer, should not escape my fury."
Kripa then requests Duryodhana to give the command of the army to
Aswatthama. The king excuses himself on the plea of having promised it
to Kerna, to whom he transfers his ring accordingly. A violent quarrel
ensues between Kerna and Aswatthama, and Duryodhana and Kripa have some
difficulty in preventing them from single combat. Fiery Aswatthama at
last reproaches Duryodhana with partiality, and refuses to fight for him
more. Bhima proclaims that he has at last encountered Duhsasana, the
insulter of Draupadi, and is about to sacrifice him to his vengeance.
Kerna, instigated by Aswatthama, foregoes his anger and is about to
resume his arms when a voice from heaven prevents him. He is obliged,
therefore, to remain an idle spectator of the fight, but desires Kripa
to assist the king. They go off to fight.
Duhsasana is killed and the army of the Kauravas is put to the rout.
Duryodhana is wounded and becomes insensible. On his recovery, he hears
of Duhsasana's death and gives vent to his sorrows.
In the conflict between Arjuna and Vrishasena, the son of Kerna, the
young prince is slain to his father's distress. Sundaraka, a follower of
Kerna, brings a leaf on which Kerna has written to Duryodhana, with an
arrow dipped in his own blood, message for aid. Duryodhana orders his
chariot, and prepares to seek the fight again, when he is prevented by
the arrival of his parents, Dhritarashtra and Gandhari, who with
Sanjaya, endeavour to prevail upon Duryodhana to sue for peace, but he
refuses.
A tumult and the entrance of the king's charioteer announce the death of
Kerna. Duryodhana, after expressing his grief, determines to go and
avenge him, and mount the car of Sanjaya, the charioteer of
Dhritarashtra, for that purpose, when Arjuna and Bhima arrive in search
of him.
On finding the seniors there, Arjuna purposes to withdraw; but Bhima
insists on first addressing them, which they do, but in insulting terms.
Dhritarashtra, reproaching them for this language, is told they use it
not in pride, but in requital of his having witnessed, without
interfering to prevent, the oppression and barbarous treatment the
Pandavas experienced from his sons. Duryodhana interferes and defies
Bhima, who is equally anxious for the combat; but Arjuna prevents it,
and the brothers are called off by a summons from Yudhishthira, who
orders the battle to cease for the day and the dead bodies of either
party to be burnt. Aswatthama is now disposed to be reconciled to
Duryodhana; but the prince receives his advances coldly, and he
withdraws in disgust. Dhritarashtra sends Sanjaya after him to persuade
him to overlook Duryodhana's conduct. Duryodhana mounts his car, and the
aged couple seek the tent of Salya, the king of Madra.
Duryodhana is discovered concealed in a swamp, and compelled to fight
with Bhimasena, by whom he is slain. Yudhisthira orders public
rejoicings on the occasion.
Charvaka, a Rakshasa disguised as a sage, then enters, requiring rest
and water. He relates that he has seen Arjuna engaged with Duryodhana,
Bhima having been previously slain by the latter, and gives his hearers
to understand that Arjuna also has fallen. Draupadi determines to mount
the funeral pile, and Yudhishthira, to put an end to himself when the
Rakshasa, satisfied with the success of his scheme, which was intended
to prevail on this couple to perish, departs. The pile is prepared, and
Yudhishthira and Draupadi are about to sacrifice themselves, when they
are disturbed by a great clamour. Supposing it to precede the approach
of Duryodhana, Yudhishthira calls for his arms, when Bhima, his club
besmeared with blood, rushes in. Draupadi runs away; he catches her by
the hair, and is seized by Yudhishthira--on which the mistake is
discovered.
The braid of Draupadi's hair is now again bound up. Arjuna and Vasudeva
arrive, and announce that they have heard of the fraud of Charvaka. On
hearing that the mendicant is slain by Nakula, Krishna expresses great
satisfaction.
CHANDA KAUSIKA
OR
THE OFFENDED VISWAMITRA.
Maharaja Harischandra, a scion of the solar race, a powerful king,
endowed with uncommon virtues and skilled in all arts, sees a vision of
misfortune to come. Apprehending future evils for his subjects, he
confers with his priest, and acting on his advice, spends a whole night
in religious contemplation in a temple of God. Next morning the king
enters the inner apartments of his palace to greet his wife. The queen,
who is jealous on account of his absence during the night, says to him,
"Oh! I see your eyes are red for want of sleep. The sight is not
uninteresting; only, I am being consumed with the fires of agony of
mind." The king, on hearing this, smiles and says, "Oh my dear queen! do
not be angry. Be assured, you have no rival in Harischandra's
affections".
The queen is not altogether satisfied with this assurance, for love is
suspicious. Just then, a messenger comes to request permission to bring
in a hermit who is standing at the door. The permission is granted and
the hermit enters. Addressing the King, he says, "The family priest has
sent you some holy water, which will bring you peace of mind and ward
off the evils for fear of which he made you keep up a whole night." The
king and the queen thankfully accept the water. The hermit retires. The
queen, now learning from the hermit the cause of her husband's absence
from her, and of his wakefulness all night, becomes ashamed of herself
and asks her lord's pardon for the false insinuation she had made. On
this he kisses the queen.
Again, the king goes on a hunting expedition. Hunting is a favourite
pastime with kings. It promotes health and courage and gives immense
pleasure to all who engage in it. When the king enters a thick forest,
he finds the great sage Viswamitra deeply engaged in religious
austerities with the view of acquiring the three unattainable arts of
creation, preservation and destruction, which properly belong to Brahma,
Vishnu and Siva respectively. The gods plot to prevent this
consummation, and send a servant named Bighna. Bighna assumes the form
of a boar and appears before the king. The king discharges an arrow at
him, but in vain. The animal enters the thick forest. The king follows.
It now enters the hermitage of Viswamitra. The king addresses his
followers thus, "It is the duty of kings to get rid of carnivorous
animals from the forest of meditation and austerities. I have, on the
contrary, made a carnivorous animal enter it. How can I now retire? But
the hermits will be disturbed in their religious exercises if you all
enter. So, do you all wait here. I will proceed alone." With these
observations, the king enters the forest of meditation and is charmed
with its exquisite beauty.
The king thinks, "Tearing off the bonds of the world is the cause of
hermits' ease and happiness. With no attachments, no desires, no
bereavements, no worldly anxieties, they are happily absorbed in divine
contemplation." The king is thinking thus when distant cries are heard,
as if females are crying out, "Maharaja Harischandra! save us! save us!
Save us from the fire-place of this mighty hermit. We three helpless
women are being burnt up."
At this, the king is at a loss. His heart melts at the tender cries of
the women. He extinguishes the flame with his weapon dedicated to
Varuna, the god of the waters.
The three ladies are the three arts of creation, preservation and
destruction. They, thus delivered, go away to Heaven, showering
blessings of victory on their deliverer.
The meditations of the dreadful sage Viswamitra are thus broken off. His
eyes are red with anger. Seeing Harischandra standing before him he
cries out, "Oh wretch of a Kshattriya! I will burn you up as Siva did
the god of love."
The king is at a loss. He trembles as a plantain tree tossed up by
tempest. He touches the feet of the sage and most piteously begs pardon
of him.
But the sage is obdurate. He will not be appeased. He is about to
consume the offender with imprecation.
The Raja again and again implores him thus:--
"My lord Kausika! Forgive me. I was touched by the piteous appeals of
the women and disturbed you for the sake of duty."
At this, the sage becomes still more furious and says trembling, "O
Villain! speak of duty! What is your duty?"
The king replies,
"O god! gifts to virtuous Brahmans, protection of those afflicted with
fear, and fight with enemies are the three chief duties of Kshattriyas."
The sage thereupon observes,
"If compliance with duties be your aim, make some gift to me
commensurate with my merit."
The king replies, "Oh great sage! what have I got with which to make a
due gift to you? I am prepared to give you what I have----this world
with all its wealth. Please accept it."
Then the sage becomes calm and says,
"Be it so. I will not burn you up. I accept your gift of a kingdom. Now
that you have made a gift, give me a fee of one thousand gold coins,
commensurate with the gift. I will not accept the gift without the fee.
But as you have made a gift of the world with all its wealth, you must
not take the fee-money out of that world. Collect the money elsewhere."
At this, the king is in a fix. After much thought it strikes him that it
is said in the scriptures that Benares is separate from the world. So he
resolves to collect money from that holy city.
Then the king placing the crown and the sceptre of royalty at the feet
of the sage, obtains from him one month's time to pay the fee and taking
the queen Saibya and his son Rohitasya with him, starts for Benares. The
month allowed him is drawing to a close. Not a single gold coin has been
collected--to say nothing of one thousand coins. Alms is the only way of
collection. Alms barely suffices for maintenance. On the morning of the
last day, when he is deeply anxious for the money, the sage arrives.
Seeing the latter, he almost faints.
The sage whirls his eyes and asks, "Oh Harischandra! where is my fee?
Pay at once, or I will burn you up." He replies in piteous and trembling
tones, "The month will be completed by sunset. Please wait till sunset."
The sage observes, "I will not listen to any more of your
prevarications. I cannot grant your request."
The king cries and repeatedly entreats the sage to wait till sunset.
At this the queen and his son both weep.
After many entreaties, the sage consents. Then the king again goes out
a-begging, but in vain. Then he resolves to sell his person and goes
about hawking himself in the streets.
No one responds to his efforts. No buyer appears. At this time, a
Brahmin with a disciple, asks whether a male or a female slave is for
sale and intimates that he requires a female slave.
The queen wipes her eyes and replies, "Yes, a female slave is for sale
for fifty thousand gold coins. I, who am for sale as such, will obey all
orders except eating table-refuse and indulging in improper intimacy
with males." The Brahmin consents to the terms laid down, pays the
required sum into the hands of the king and takes away the queen. The
king then bewails her thus:--
"It were far better if a thousand thunderbolts had fallen on my head. Oh
my dear queen! Never even in a dream did I think that such a misfortune
would befall you. You mistook a poisonous tree for a sandal-tree. Oh,
how hard is my heart! It does not melt at the sight of my wife sold away
as a slave. Even iron is melted by fire. Oh Providence! I can no longer
bear up my sorrows. Oh Indra I break my head in pieces by thy
thunderbolts."
At this lamentation of the king, all present become sorry and express
their regrets. After a little while, the sage arrives again, his body
emitting sparks of fire. Seeing him at a distance, the king begins to
tremble.
As the sage comes up, the king bows to him and says,
"My lord Kausika! I have procured only a half of your fee by the sale of
my wife. Accept it. I shall presently pay the remaining half by the sale
of my own person."
The sage whirls his eyes and exclaims, "Is it a joke? Am I a fit object
for a joke? What shall I do with only half the money? Just pay down the
whole amount. See the sun is setting."
The king replies, "O God! if this does not satisfy you, I pray you wait
a little. If a Chandal is available, I will sell my person to him and
pay your fee." The sage remarks:--
"Then I will stand here and wait. Collect the money without delay."
The king then hawks himself about, "Will any one buy me with half a lakh
of gold coins, and deliver me from an ocean of sorrows." No one responds
to his offer. No buyer appears. The sun is about to set. Death stares
him in the face. Not that he fears death. Why should he fear it? He has
given away his kingdom. His queen has been sold. Life has no further
attraction for him. Death has been stripped of its terrors. But death by
the fire of a Brahmin's anger leads to everlasting hell. He sees the
vision of hell, falls down on the ground like a plantain tree blown by a
tempest, and faints.
Virtue preserves him who practises virtue. Virtue assumes the form of a
Chandal and accompanied by an attendant, makes his appearance, with a
half-burnt bamboo on his shoulders and a chain of skeletons round his
neck. He is ready to buy the king, who now weeps bitterly, and holding
the feet of the sage, entreats him thus:--
"Oh lord Kausika! Do me a favour I pray you. Do not sell me to a
Chandal. Do _you_ rather buy me. I shall be your slave for ever."
On this, the sage flies into a rage and exclaims:--
"Oh villain! Do not trifle with me. You have all this time been
pretending that you want buyers. As soon as a buyer appears in the
field, you feel ashamed to be sold to a Chandal! I cannot brook any more
delay. I take up water to destroy you."
The king begs his pardon, sells himself to the Chandal and pays down the
fee to the sage, who then retires.
The king now puts on the dress of a Chandal and is appointed with two
others to collect rags in a burning-ground. Hideous is the
burning-ground. Dogs and jackals are tearing up carcasses which lie
scattered all round. Vultures are quarrelling among themselves. These
sights unloosen the bonds that bind him to the world. The king is
trembling with fear. His two colleagues have left him. But he will not
leave his station. He must do his duty. The night deepens. The
burning-ground becomes still more hideous. To try the king's sense of
duty, Virtue once more becomes incarnate and this time appears before
the king in a horrible form. The king has never before seen such a
terrible sight, but still he will not leave his station. Not one or two
but myriads of such forms dance before him, but in vain. The king
exclaims, "No one shall be allowed to burn any corpse without depositing
rags and couches with me. I am the agent of the lord of this
burning-ground. I make this proclamation by order of my lord."