Sanskrit masterpieces

MEGHA DUTAM AND SHRI HAMSA SANDESHAH -- A Parallel Study: S. Ranganathan; Bharatiya Vidya Bhavan, Kulapati Munshi Marg, Mumbai-400007. Rs.150.

THIS BOOK is a comparative study of the two famous Sandesa-Kavyas (poetry of transmitting messages) of two all-time great poets, Kalidasa and Vedanta Desika. The heroes in the two kavyas get separated from their wives due to force of circumstances and the love-lorn ones, in their state of desperation, dejection and abject misery, spot a messenger by chance and send messages to their much-loved wives.

The similarities of the two kavyas almost end here. In Kalidasa's Megha Sandesa, the hero is a non-entity, an unknown Yaksha whereas in Desika's Hamsa Sandesa, the hero is none other than God Himself, as Rama. The Yaksha's separation from his beloved was brought upon by himself, due to dereliction of duty, resulting in a curse by his master, Kubera, banishing him from homeland for one year. Rama's separation from Sita, of course, was a result of his Vanavasa (repairing to forests), to keep up the word of his father and then abduction of Sita by Ravana.

While Kalidasa's Yaksha could get hold of only an inanimate object, the cloud, for a messenger, Desika's Rama got a swan, a symbol of knowledge and purity, to take his message across to Sita. Kalidasa, of course, tries to explain away the Yaksha's choice of an inanimate object (cloud) as a messenger, by observing that the separated lover, in a pitiable condition, is hardly in a position to distinguish between animate and inanimate objects.

The underlying sentiment in Megha Sandesa is predominantly sringara (love), whereas in Hamsa Sandesa the bhakti rasa pervades and permeates the whole kavya. In addition to portraying beautifully the natural scenery en route, as done by Kalidasa, Desika goes a step further and paints a beautiful canvas of the holy places and holy rivers en route.

Kalidasa brings his kavya to an abrupt end, with the completion of the Yaksha's message to the cloud, without elaborating on whether the messenger duly conveyed the message and whether the couple were re-united. Desika, however, after the message, goes on to show Rama's slaying of Ravana in the battle, regaining Sita and ascending the throne at Ayodhya, thus providing a happy ending.

Both the authors have appropriately employed Mandakranta metre throughout, which is well suited for pathos, serenity and abjection.

Kalidasa's Yaksha living at Ramagiri (the modern Ramtek near Nagpur), describes to the cloud the route it has to take to reach his beloved in Alakapuri in the north. The natural scenery en route is well picturised, with an abundant description of the flora and fauna . The cloud has to traverse the river Rewa (Narmada), Vidisha, Ujjain and Mount Kailasa, to reach Alakapuri, Kubera's place.

The kavya contains quite a few erotic verses too, so typical of Kalidasa. The second part of the kavya, called "Uttara Megha," carries a detailed description of the Alaka city and its beautiful women of exquisite charm, engaged in romance and love- play. The description of the Yaksha's house and his darling wife takes up quite a number of stanzas, in this part.

Desika starts his kavya with Rama spotting a swan, after Hanuman came back from Lanka and conveyed the happy news of having found Sita there. Rama coaxes the swan to take a message to His beloved Sita in Lanka, assuring it of due honours from the breeze, trees and cloud, on the way. True to his forte, Desika describes with reverence Tirupati and Kancheepuram Divyadesas (holy places), and the supreme glory of the Lords in those places, Srinivasa and Varada.

Proceeding south, the swan would encounter two other holy places of Tiruvellarai and Srirangam and further down south, crossing the Chola-Pandya country border, the swan could worship at the famous Alagarkoil. Then traversing the river Tamaraparni, the swan would reach the ocean and cross over to Lanka.

Similar to Kalidasa's Megha Sandesa, here also in the second part, Desika portrays Lanka and Sita pining there in the Ashoka Vana. Rama vividly sees in His mind's eye the pitiable condition of Sita and describing the same to the swan, conveys in detail the message to be passed on to Sita In the book under review, the author gives slokas from both the kavyas in juxtaposition, with the text in Sanskrit and meaning in English. Explanatory notes are given at the end of each sloka, as also separately in the appendix. These are quite useful for an appreciation of the finer import and implication of the verses. The book will be useful for discerning readers who would like to compare and contrast the masterpieces of the two great poets and their scintillating description of the natural scenery, abounding in enchanting similes and metaphors. This interesting book should be enjoyed and re-enjoyed at peaceful leisure.

V. N. GOPALA DESIKACHARIAR

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