Tales from the Hindu Dramatists Part 6

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 pet.i.tioner 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 antic.i.p.ates 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 n.o.ble 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, a.s.sailed 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 a.s.sist Rama to recover Sita. A bridge is built over the sea. Rama's army advance to Lanka. k.u.mbhakarna, 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 G.o.daveri 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 a.s.sembly 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 inst.i.tuted 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 emba.s.sy 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 a.s.sist 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 a.s.suaged 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 a.s.sist 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