Reading section 3

That is why the Sanskrit verse has given us for the essential elements of a picture, not only the manifoldness of forms and the unity of their proportions, but also _bhavah_, the emotional idea.

It is needless to say that upon a mere expression of emotion--even the best expression of it--no criterion of art can rest. The following poem is described by the poet as "An earnest Suit to his unkind Mistress":

And wilt thou leave me thus? Say nay, say nay, for shame! To save thee from the blame Of all my grief and grame. And wilt thou leave me thus? Say nay! say nay!

I am sure the poet would not be offended if I expressed my doubts about the earnestness of his appeal, or the truth of his avowed necessity. He is responsible for the lyric and not for the sentiment, which is mere material. The fire assumes different colours according to the fuel used; but we do not discuss the fuel, only the flames. A lyric is indefinably more than the sentiment expressed in it, as a rose is more than its substance. Let us take a poem in which the earnestness of sentiment is truer and deeper than the one I have quoted above:

The sun, Closing his benediction, Sinks, and the darkening air Thrills with the sense of the triumphing night,-- Night with her train of stars And her great gift of sleep. So be my passing!

My task accomplished and the long day done, My wages taken, and in my heart Some late lark singing, Let me be gathered to the quiet West, The sundown splendid and serene, Death.

The sentiment expressed in this poem is a subject for a psychologist. But for a poem the subject is completely merged in its poetry, like carbon in a living plant which the lover of plants ignores, leaving it for a charcoal-burner to seek.

This is why, when some storm of feeling sweeps across the country, art is under a disadvantage. In such an atmosphere the boisterous passion breaks through the cordon of harmony and thrusts itself forward as the subject, which with its bulk and pressure dethrones the unity of creation. For a similar reason most of the hymns used in churches suffer from lack of poetry. For in them the deliberate subject, assuming the first importance, benumbs or kills the poem. Most patriotic poems have the same deficiency. They are like hill streams born of sudden showers, which are more proud of their rocky beds than of their water currents; in them the athletic and arrogant subject takes it for granted that the poem is there to give it occasion to display its powers. The subject is the material wealth for the sake of which poetry should never be tempted to barter her soul, even though the temptation should come in the name and shape of public good or some usefulness. Between the artist and his art must be that perfect detachment which is the pure medium of love. He must never make use of this love except for its own perfect expression.

In everyday life our personality moves in a narrow circle of immediate self-interest. And therefore our feelings and events, within that short range, become prominent subjects for ourselves. In their vehement self-assertion they ignore their unity with the All. They rise up like obstructions and obscure their own background. But art gives our personality the disinterested freedom of the eternal, there to find it in its true perspective. To see our own home in flames is not to see fire in its verity. But the fire in the stars is the fire in the heart of the Infinite; there, it is the script of creation.

Matthew Arnold, in his poem addressed to a nightingale, sings:

Hark! ah, the nightingale-- The tawny-throated! Hark, from that moonlit cedar what a burst! What triumph! hark!--what pain!

But pain, when met within the boundaries of limited reality, repels and hurts; it is discordant with the narrow scope of life. But the pain of some great martyrdom has the detachment of eternity. It appears in all its majesty, harmonious in the context of everlasting life; like the thunder-flash in the stormy sky, not on the laboratory wire. Pain on that scale has its harmony in great love; for by hurting love it reveals the infinity of love in all its truth and beauty. On the other hand, the pain involved in business insolvency is discordant; it kills and consumes till nothing remains but ashes.

The poet sings again:

How thick the bursts come crowding through the leaves! Eternal Passion! Eternal Pain!

And the truth of pain in eternity has been sung by those Vedic poets who had said, "From joy has come forth all creation." They say:

Sa tapas tapatva sarvam asrajata Yadidam kincha.

(God from the heat of his pain created all that there is.)

The sacrifice, which is in the heart of creation, is both joy and pain at the same moment. Of this sings a village mystic in Bengal:

My eyes drown in the darkness of joy, My heart, like a lotus, closes its petals in the rapture of the dark night.

That song speaks of a joy which is deep like the blue sea, endless like the blue sky; which has the magnificence of the night, and in its limitless darkness enfolds the radiant worlds in the awfulness of peace; it is the unfathomed joy in which all sufferings are made one.

A poet of mediaeval India tells us about his source of inspiration in a poem containing a question and an answer:

Where were your songs, my bird, when you spent your nights in the nest? Was not all your pleasure stored therein? What makes you lose your heart to the sky, the sky that is limitless?

The bird answers:

I had my pleasure while I rested within bounds. When I soared into the limitless, I found my songs!

To detach the individual idea from its confinement of everyday facts and to give its soaring wings the freedom of the universal: this is the function of poetry. The ambition of Macbeth, the jealousy of Othello, would be at best sensational in police court proceedings; but in Shakespeare's dramas they are carried among the flaming constellations where creation throbs with Eternal Passion, Eternal Pain.

THE RELIGION OF THE FOREST

I

We stand before this great world. The truth of our life depends upon our attitude of mind towards it--an attitude which is formed by our habit of dealing with it according to the special circumstance of our surroundings and our temperaments. It guides our attempts to establish relations with the universe either by conquest or by union, either through the cultivation of power or through that of sympathy. And thus, in our realisation of the truth of existence, we put our emphasis either upon the principle of dualism or upon the principle of unity.

The Indian sages have held in the Upanishads that the emancipation of our soul lies in its realising the ultimate truth of unity. They said:

Ishavasyam idam sarvam yat kinch jagatyam jagat. Yena tyaktena bhunjitha ma graha kasyasvit dhanam.

(Know all that moves in this moving world as enveloped by God; and find enjoyment through renunciation, not through greed of possession.)

The meaning of this is, that, when we know the multiplicity of things as the final truth, we try to augment ourselves by the external possession of them; but, when we know the Infinite Soul as the final truth, then through our union with it we realise the joy of our soul. Therefore it has been said of those who have attained their fulfilment,--"sarvam eva vishanti" (they enter into all things). Their perfect relation with this world is the relation of union.

This ideal of perfection preached by the forest-dwellers of ancient India runs through the heart of our classical literature and still dominates our mind. The legends related in our epics cluster under the forest shade bearing all through their narrative the message of the forest-dwellers. Our two greatest classical dramas find their background in scenes of the forest hermitage, which are permeated by the association of these sages.

The history of the Northmen of Europe is resonant with the music of the sea. That sea is not merely topographical in its significance, but represents certain ideals of life which still guide the history and inspire the creations of that race. In the sea, nature presented herself to those men in her aspect of a danger, a barrier which seemed to be at constant war with the land and its children. The sea was the challenge of untamed nature to the indomitable human soul. And man did not flinch; he fought and won, and the spirit of fight continued in him. This fight he still maintains; it is the fight against disease and poverty, tyranny of matter and of man.

This refers to a people who live by the sea, and ride on it as on a wild, champing horse, catching it by its mane and making it render service from shore to shore. They find delight in turning by force the antagonism of circumstances into obedience. Truth appears to them in her aspect of dualism, the perpetual conflict of good and evil, which has no reconciliation, which can only end in victory or defeat.

But in the level tracts of Northern India men found no barrier between their lives and the grand life that permeates the universe. The forest entered into a close living relationship with their work and leisure, with their daily necessities and contemplations. They could not think of other surroundings as separate or inimical. So the view of the truth, which these men found, did not make manifest the difference, but rather the unity of all things. They uttered their faith in these words: "Yadidam kinch sarvam prana ejati nihsratam" (All that is vibrates with life, having come out from life). When we know this world as alien to us, then its mechanical aspect takes prominence in our mind; and then we set up our machines and our methods to deal with it and make as much profit as our knowledge of its mechanism allows us to do. This view of things does not play us false, for the machine has its place in this world. And not only this material universe, but human beings also, may be used as machines and made to yield powerful results. This aspect of truth cannot be ignored; it has to be known and mastered. Europe has done so and has reaped a rich harvest.

The view of this world which India has taken is summed up in one compound Sanskrit word, Sachid[=a]nanda. The meaning is that Reality, which is essentially one, has three phases. The first is Sat; it is the simple fact that things are, the fact which relates us to all things through the relationship of common existence. The second is Chit; it is the fact that we know, which relates us to all things through the relationship of knowledge. The third is Ananda: it is the fact that we enjoy, which unites us with all things through the relationship of love.

According to the true Indian view, our consciousness of the world, merely as the sum total of things that exist, and as governed by laws, is imperfect. But it is perfect when our consciousness realises all things as spiritually one with it, and therefore capable of giving us joy. For us the highest purpose of this world is not merely living in it, knowing it and making use of it, but realising our own selves in it through expansion of sympathy; not alienating ourselves from it and dominating it, but comprehending and uniting it with ourselves in perfect union.

II

When Vikramaditya became king, Ujjayini a great capital, and Kalidasa its poet, the age of India's forest retreats had passed. Then we had taken our stand in the midst of the great concourse of humanity. The Chinese and the Hun, the Scythian and the Persian, the Greek and the Roman, had crowded round us. But, even in that age of pomp and prosperity, the love and reverence with which its poet sang about the hermitage shows what was the dominant ideal that occupied the mind of India; what was the one current of memory that continually flowed through her life.

In Kalidasa's drama, _Shakuntala_, the hermitage, which dominates the play, overshadowing the king's palace, has the same idea running through it--the recognition of the kinship of man with conscious and unconscious creation alike.

A poet of a later age, while describing a hermitage in his Kadambari, tells us of the posture of salutation in the flowering lianas as they bow to the wind; of the sacrifice offered by the trees scattering their blossoms; of the grove resounding with the lessons chanted by the neophytes, and the verses repeated by the parrots, learnt by constantly hearing them; of the wild-fowl enjoying "vaishva-deva-bali-pinda" (the food offered to the divinity which is in all creatures); of the ducks coming up from the lake for their portion of the grass seed spread in the cottage yards to dry; and of the deer caressing with their tongues the young hermit boys. It is again the same story. The hermitage shines out, in all our ancient literature, as the place where the chasm between man and the rest of creation has been bridged.

In the Western dramas, human characters drown our attention in the vortex of their passions. Nature occasionally peeps out, but she is almost always a trespasser, who has to offer excuses, or bow apologetically and depart. But in all our dramas which still retain their fame, such as _Mrit-Shakatika_, _Shakuntala_, _Uttara-Ramacharita_, Nature stands on her own right, proving that she has her great function, to impart the peace of the eternal to human emotions.

The fury of passion in two of Shakespeare's youthful poems is exhibited in conspicuous isolation. It is snatched away, naked, from the context of the All; it has not the green earth or the blue sky around it; it is there ready to bring to our view the raging fever which is in man's desires, and not the balm of health and repose which encircles it in the universe.

_Ritusamhara_ is clearly a work of Kalidasa's immaturity. The youthful love-song in it does not reach the sublime reticence which is in _Shakuntala_ and _Kumara-Sambhava_. But the tune of these voluptuous outbreaks is set to the varied harmony of Nature's symphony. The moonbeams of the summer evening, resonant with the flow of fountains, acknowledge it as a part of its own melody. In its rhythm sways the Kadamba forest, glistening in the first cool rain of the season; and the south breezes, carrying the scent of the mango blossoms, temper it with their murmur.

In the third canto of _Kumara-Sambhava_, Madana, the God Eros, enters the forest sanctuary to set free a sudden flood of desire amid the serenity of the ascetics' meditation. But the boisterous outbreak of passion so caused was shown against a background of universal life. The divine love-thrills of Sati and Shiva found their response in the world-wide immensity of youth, in which animals and trees have their life-throbs.

Not only its third canto but the whole of the Kumara-Sambhava poem is painted upon a limitless canvas. It tells of the eternal wedding of love, its wooing and sacrifice, and its fulfilment, for which the gods wait in suspense. Its inner idea is deep and of all time. It answers the one question that humanity asks through all its endeavours: "How is the birth of the hero to be brought about, the brave one who can defy and vanquish the evil demon laying waste heaven's own kingdom?"

It becomes evident that such a problem had become acute in Kalidasa's time, when the old simplicity of Hindu life had broken up. The Hindu kings, forgetful of their duties, had become self-seeking epicureans, and India was being repeatedly devastated by the Scythians. What answer, then, does the poem give to the question it raises? Its message is that the cause of weakness lies in the inner life of the soul. It is in some break of harmony with the Good, some dissociation from the True. In the commencement of the poem we find that the God Shiva, the Good, had remained for long lost in the self-centred solitude of his asceticism, detached from the world of reality. And then Paradise was lost. But _Kumara-Sambhava_ is the poem of Paradise Regained. How was it regained? When Sati, the Spirit of Reality, through humiliation, suffering, and penance, won the Heart of Shiva, the Spirit of Goodness. And thus, from the union of the freedom of the real with the restraint of the Good, was born the heroism that released Paradise from the demon of Lawlessness.

Viewed from without, India, in the time of Kalidasa, appeared to have reached the zenith of civilisation, excelling as she did in luxury, literature and the arts. But from the poems of Kalidasa it is evident that this very magnificence of wealth and enjoyment worked against the ideal that sprang and flowed forth from the sacred solitude of the forest. These poems contain the voice of warnings against the gorgeous unreality of that age, which, like a Himalayan avalanche, was slowly gliding down to an abyss of catastrophe. And from his seat beside all the glories of Vikramaditya's throne the poet's heart yearns for the purity and simplicity of India's past age of spiritual striving. And it was this yearning which impelled him to go back to the annals of the ancient Kings of Raghu's line for the narrative poem, in which he traced the history of the rise and fall of the ideal that should guide the rulers of men.

King Dilipa, with Queen Sudakshina, has entered upon the life of the forest. The great monarch is busy tending the cattle of the hermitage. Thus the poem opens, amid scenes of simplicity and self-denial. But it ends in the palace of magnificence, in the extravagance of self-enjoyment. With a calm restraint of language the poet tells us of the kingly glory crowned with purity. He begins his poem as the day begins, in the serenity of sunrise. But lavish are the colours in which he describes the end, as of the evening, eloquent for a time with the sumptuous splendour of sunset, but overtaken at last by the devouring darkness which sweeps away all its brilliance into night.

In this beginning and this ending of his poem there lies hidden that message of the forest which found its voice in the poet's words. There runs through the narrative the idea that the future glowed gloriously ahead only when there was in the atmosphere the calm of self-control, of purity and renunciation. When downfall had become imminent, the hungry fires of desire, aflame at a hundred different points, dazzled the eyes of all beholders.

Kalidasa in almost all his works represented the unbounded impetuousness of kingly splendour on the one side and the serene strength of regulated desires on the other. Even in the minor drama of _Malavikagnimitra_ we find the same thing in a different manner. It must never be thought that, in this play, the poet's deliberate object was to pander to his royal patron by inviting him to a literary orgy of lust and passion. The very introductory verse indicates the object towards which this play is directed. The poet begins the drama with the prayer, "Sanmargalokayan vyapanayatu sa nastamasi vritimishah" (Let God, to illumine for us the path of truth, sweep away our passions, bred of darkness). This is the God Shiva, in whose nature Parvati, the eternal Woman, is ever commingled in an ascetic purity of love. The unified being of Shiva and Parvati is the perfect symbol of the eternal in the wedded love of man and woman. When the poet opens his drama with an invocation of this Spirit of the Divine Union it is evident that it contains in it the message with which he greets his kingly audience. The whole drama goes to show the ugliness of the treachery and cruelty inherent in unchecked self-indulgence. In the play the conflict of ideals is between the King and the Queen, between Agnimitra and Dharini, and the significance of the contrast lies hidden in the very names of the hero and the heroine. Though the name Agnimitra is historical, yet it symbolises in the poet's mind the destructive force of uncontrolled desire--just as did the name Agnivarna in _Raghuvamsha_. Agnimitra, "the friend of the fire," the reckless person, who in his love-making is playing with fire, not knowing that all the time it is scorching him black. And what a great name is Dharini, signifying the fortitude and forbearance that comes from majesty of soul! What an association it carries of the infinite dignity of love, purified by a self-abnegation that rises far above all insult and baseness of betrayal!

In _Shakuntala_ this conflict of ideals has been shown, all through the drama, by the contrast of the pompous heartlessness of the king's court and the natural purity of the forest hermitage. The drama opens with a hunting scene, where the king is in pursuit of an antelope. The cruelty of the chase appears like a menace symbolising the spirit of the king's life clashing against the spirit of the forest retreat, which is "sharanyam sarva-bhutanam" (where all creatures find their protection of love). And the pleading of the forest-dwellers with the king to spare the life of the deer, helplessly innocent and beautiful, is the pleading that rises from the heart of the whole drama. "Never, oh, never is the arrow meant to pierce the tender body of a deer, even as the fire is not for the burning of flowers."

In the _Ramayana_, Rama and his companions, in their banishment, had to traverse forest after forest; they had to live in leaf-thatched huts, to sleep on the bare ground. But as their hearts felt their kinship with woodland, hill, and stream, they were not in exile amidst these. Poets, brought up in an atmosphere of different ideals, would have taken this opportunity of depicting in dismal colours the hardship of the forest-life in order to bring out the martyrdom of Ramachandra with all the emphasis of a strong contrast. But, in the _Ramayana_, we are led to realise the greatness of the hero, not in a fierce struggle with Nature, but in sympathy with it. Sita, the daughter-in-law of a great kingly house, goes along the forest paths. We read:

"She asks Rama about the flowering trees, and shrubs and creepers which she has not seen before. At her request Lakshmana gathers and brings her plants of all kinds, exuberant with flowers, and it delights her heart to see the forest rivers, variegated with their streams and sandy banks, resounding with the call of heron and duck.

"When Rama first took his abode in the Chitrakuta peak, that delightful Chitrakuta, by the Malyavati river, with its easy slopes for landing, he forgot all the pain of leaving his home in the capital at the sight of those woodlands, alive with beast and bird."

Having lived on that hill for long, Rama, who was "giri-vana-priya" (lover of the mountain and the forest), said one day to Sita:

"When I look upon the beauties of this hill, the loss of my kingdom troubles me no longer, nor does the separation from my friends cause me any pang."

Thus passed Ramachandra's exile, now in woodland, now in hermitage. The love which Rama and Sita bore to each other united them, not only to each other, but to the universe of life. That is why, when Sita was taken away, the loss seemed to be so great to the forest itself.

III