Malatimadhava (study)
by Jintu Moni Dutta | 2017 | 52,468 words | ISBN-10: 8120813057 | ISBN-13: 9788120813052
This page relates ‘Caste System in the Malatimadhava’ from the English study on the Malatimadhava of Bhavabhuti:—A Prakarana type of Drama in ten acts revolving around the love-story of Malati (from Padmāvatī) and Madhava (from Vidarbha). This study discusses the history of its author and the literary, social, religious, historical and cultural aspects of the Malatimadhava.
Part 1.3 - Caste System in the Mālatīmādhava
In the Mālatīmādhava, Bhavabhūti has suitably presented certain rules carried out by the four varṇas during the period of 8th century A.D. The detailed account of four varṇas depicted in this prakaraṇa is given below—
(a) The Brāhmaṇa:
The word Brāhmaṇa occurs several times in the Ṛgveda. In the 6th maṇḍala of the Ṛgveda, Brāhmaṇas are invoked for welfare along with pitṛs.[1] This shows that Brāhmaṇas were highly venerated. Manu has assigned six-fold duties for this Brāhmaṇa caste viz., the performance of sacrifices, teaching and studying of the Vedas etc. they alone could receive gifts from others.[2]
At the very outset of the Mālatīmādhava, Bhavabhūti has offered detailed account of his ancestors. He says that his forefathers were certain Brāhmaṇas of the race of kāśyapa and followers of the Taittiriya branch of the Kṛṣṇa Yajurveda. They were the teachers of Brāhmaṇa guilds.[3] They were so venerated for their vedic learning and piety that they came to be regarded as paṅktipāvanas.[4] Paṅktipāvana [Paṅktipāvanaḥ] means a respectable or eminent person, specially a respectable Brāḥmaṇa who being very learned, always gets the seat of honour at dinner parties, or who purifies by his presence the paṅkti or persons who sit in the same row to dine with him and they were efficient in Vedas.[5] The term paṅktipāvana [paṅktipāvanaḥ] is defined by Manu also in his Manusmṛti. According to him those Brāhmaṇas who mastered the four Vedas and the six Vedāṅgas and whose families for ten descendants were known for their vedic learning should be regarded as paṅktipāvanas.[6]
Bhavabhūti’s ancestors were stated to be devotees of five fires viz.,
- dakṣināgni,
- gārhapatyāgni,
- āhavanīyāgni,
- sabhyā,
- vasathyāgni.[7]
They were observers of religious vows, drinkers of soma and known by the family name of Udumbara and expounders of the philosophy of Brahman.[8]
Bhavabhūti has referred that his ancestors were śrotriya [śrotriyāḥ][9] i.e. who learned the chandas or Veda.[10] In the 6th act Bhavabhūti has mentioned that during the marriage ceremony of Mālatī, the holy Brāhmaṇas recited the mantras in a way pleasing to ear[11] which indicates that Brāhmaṇas were invited to perform auspicious rites for auspicious purpose such as marriage etc. It becomes clear that Brāhmaṇas had attained the status of priesthood during 8th century A.D.
(b) The Kṣatriya:
The second order in society, the Kṣatriya is known in the Ṛgveda as rājanya.[12] Similarly, in the Atharvaveda the word rājanya occurs in the sense of Kṣatriya.[13] In the Aitareya Brāhmaṇa the word rājanya stands for a member of the Kṣatriya caste in society.[14] Manu has commanded five duties for the Kṣatriya. These are to protect the people, to bestow gifts, to offer sacrifices, to study the Veda and to abstain from attaching himself to sensual pleasures.[15]
In the Mālatīmādhava, Bhavabhūti has portrayed the Kṣatriyas as a ruling class.The foremost duty of a Kṣatriya king is to protect his subjects abiding by law. In the 10th act Bhavabhūti has made reference that the king guards the earth ever abiding by law.[16]
Apart from these Bhavabhūti presents a few heroic deeds which were merely assigned to the Kṣatriya caste. For instance, in the 3rd act when a wicked tiger created havoc in the country at that time Makaranda, Mādhava’s friend securing a weapon from a man, had appeared there and saved Mālatī. He displayed his valour by smashing down the tiger.[17] Another reference is found in case of Mādhava when he dealt in a fight with Aghoraghaṇṭa [18] to save Mālatī.
In the 8th act, Mādhava’s heroism is revealed from the speech of Kalahaṃsaka, the servant of Mādhava that he had visualised the crowd of foot soldiers, who appeared frightfully brightened by the moon’s rays reflected all round in the polished sharp blades of bright swords brandished close to one another. He also said about Mādhava that master Mādhava had drove away the mass of soldiers by roughly handling them with weapons of various kinds.He snatched away the weapons from the hands of warriors and pinned down them. Then he violently broke them into pieces by his powerful thunderbolt arms.[19] Not only Kalahaṃsaka spoke of Mādhava’s heroism but Makaranda also spoke about the mighty power of Mādhava. Makaranda said that Mādhava fell upon the warriors, overpowering the soldiers in a manner in which the skeletons were broken down owing to their joints being shattered by being pounded with his arms.
From the above discussion it is clear that during the time of Bhavabhūti the Kṣatriya caste was assigned to defence and war, administration and government. Their mission was to carry weapons and protect people where arms were the symbol of valour and strength. Manu has also ordained that Kṣatriyas are known from their valour.[20]
(c) The Vaiśya:
The Vaiśya is given the 3rd rank in the caste division. Manu has assigned seven kinds of duties for the Vaiśyas viz., to tend cattle, to bestow gifts, to offer sacrifice, to study the Veda and to lend money and to cultivate land.[21]
In the Mālatīmādhava, although Bhavabhūti does not provide ample evidence regarding Vaiśya caste yet, in the5th act he has represented Mādhava as a vendor of human flesh. In the 1st act it is found that Mālatī and Mādhava deeply loved each other. Meanwhile, it is known that Bhūrivasu, the father of Mālatī had offered Mālatī to the minister Nandana. Mādhava became desperate and said that the union of Mādhava with Mālatī was far in the world.[22] As a consequence, he decided to sell human flesh.[23] In the 5th act Mādhava was shown as a seller of human flesh in the cemetery ground.[24]
Again, Bhavabhūti had made the reference of various ornaments used by the actors.In the 6th act it is found that the attendants of Mālatī were decorating the surface of the sky with beaming rays of various jewel ornaments which resembled the fragments of Indra’s bow.[25] From this it appears that goldsmith had emerged out as a professional group during Bhavabhūti’s time. Apart from these there is a reference of picture board and painting brushes which proves that artisans were also a professional group.[26] It indicates that a normal monetary economy existed in the time of Bhavabhūti. It also holds that during the period of Bhavabhūti, the people of Vaiśya community were associated with different businesses.
(d) The Śūdra:
The Śūdra ranked the lowest among the four castes by serving others through crafts and labours. In the Puruṣasūkta of Ṛgveda, the Śūdra is said to be created from the feet of puruṣa or primal man. The creation of Śūdra from the foot symbolizes the fact that the Śūdra is to be the footman, the servant of other varṇas.[27] In the Manusmṛti, Manu says a Śūdra whether bought or unbought, he may be compelled to do servile work; for he was created by the Svayambhū to be the slave of a Brāhmaṇa.[28] Manu has prescribed only one occupation for the Śūdra that is to serve even other three castes.[29]
In the Mālatīmādhava, Bhavabhūti has referred a large number of servants who have duly served their lords. In the Mālatīmādhava, the characters like Kalahaṃsaka, Lavaṅgikā and Mandārikā etc. are considered as belonging to Śūdra caste. From the 1st act it is known that Kalahaṃsaka was Mādhava’s attendant who showed great respect towards Mādhava.[30] Moreover, Mālatī had servants in a large scale. Mādhava said that Mālatī, being solicited by her loving attendants who had a desire for the sport of gathering the flowers that hung in thick clusters came to the very spot of the bakula tree.[31]
Again servants were employed in the monastery also.Here Bhavabhūti has presented Mandārikā as a female servant of monastery.[32] Moreover, door-keepers were also kept in the ministerial palace. It is revealed in the speech of Kapālakuṇḍalā that she would depart from the place which was crowded with thousands of people and door-keepers were engaged in the preparations for the nuptials of Mālatī.[33] It holds that, during the time of Bhavabhūti, the people, who served as servants or as door-keepers are considered as the people of Śūdra caste.
After analysing the caste system it comes to view that the four castes duly performed their respective duties during Bhavabhūti’s time.Thus they had a divine existence. Brāhmaṇas were entitled to learning, teaching and priesthood. The second order of caste viz., Kṣatriyas were represented as a symbol of heroism, courage and strength. The duty of Kṣatriya was protection which had both internal and external aspects. Vaiśyas were represented as the trading and commercial class while on the other hand, Śūdras were reduced to the position of servants.
Footnotes and references:
[1]:
brāhmaṇāsaḥ pitaraḥ somyāsaḥ śive no dyāvapṛthivī anehasā /
Ṛgveda,VI.75.10
[2]:
adhyāpanamadhyayanaṃ yajanaṃ yājanaṃ tathā /
dānaṃ pratigrahaṃ caiva brāhmaṇānām akalpayat /
Ibid.,I.88
[3]:
tatra kecittaittirīyiṇaḥ kāśyapāścaraṇaguravaḥ /
Mālatīmādhava,I.p.7
[4]:
paṅktipāvanāḥ Ibid.
[5]:
paṅktipāvanāḥ paṅktauo bhojanādigauṣṭhyāṃ pāvanā agrabhojinaḥ pavitrā vetyarthaḥ yajuṣāṃ pārago yastu sāmnāṃ yaścāpi pāragaḥ /
atharvaśirasodhyetā brāhmaṇaḥ paṅktipāvanaḥ /
Jagaddhara on Ibid.,I.p.7
[6]:
agrayāḥ sarveṣu vedeṣu sarvapravacaneṣu ca /
śrotriyānvayajāś caiva vijñeyāḥ paṅktipāvanāḥ //
Manusmṛti,III.184
[7]:
pañcāgnayo /
Mālatīmādhava,I.p.7 pañcāgnayo dakṣināgnigarhapatyāhavanīyasabhyāvasathyarupāgn pañcakopāsakāḥ/
Jagaddhara on Ibid.
[8]:
dhṛtavratāḥ somapīthino udumvaranāmāno brahmavādinaḥ prativasanti /
Ibid., I.p.7
[9]:
te śrotriyās.................Ibid.,I.5
[10]:
śrotriyāśchandoadhyetāraḥ/
Jagaddhara on Ibid.
[11]:
kartavyeṣu śravaṇasubhagaṃ bhūmidevāḥ paṭhantu /
Mālatīmādhava,VI.p.119
[12]:
Ṛgveda, X.90.12
[13]:
[14]:
Aitareya Brāhmaṇa,34.2
[15]:
prajānām rakṣaṇaṃ dānamidyādhyayanameva ca /
viṣayeṣvaprasaktiśca kṣtriyasya samāsataḥ //
Manusmṛti, I. 89
[17]:
[18]:
praṇayisakhīsalīlaparihāsarasādhigatair /
lalitaśirīṣapuṣpahanairapi tāmyati yat //
vapuṣi vadhāya tatra tava śastramupakṣipataḥ /
patatu śirasyakāṇḍayamadaṇḍa iveṣa bhujaḥ //
Ibid.,V. 31
[19]:
Ibid.,VIII.p.170
[20]:
kṣatriyāṇāṃ tu vīryataḥ /
Manusmṛti, II. 155
[21]:
paśūnāṃ rakṣaṇam dānaṃ idyā adhyayanam eva ca /
vaṇikpathaṃ kusīdaṃ ca vaiśyasya kṛṣim eva ca //
Ibid., I.90
[23]:
[24]:
aśastrapūtamavyājaṃ puruṣāṅgopakalpitam /
vikrīyate mahāmāṃsaṃ gṛhyatāmidam //
Ibid.,V.12
[25]:
vividharatnālaṃkārakiraṇāvalīviḍambitamahendracāpavichedavichuritana bhaḥsthalairvāras undarīkadambairadhyāsitā /
Ibid., VI.p.122
[26]:
citraphalakaṃ citravartikāśca /
Ibid.,I.p.38
[27]:
Ṛgveda,X.90.12
[28]:
[29]:
[30]:
mādhavānucaraḥ kalahaṃsakaḥ /
Mālatīmādhava,I.p.18
[31]:
atha sā praṇayinī bhiranucarībhiraviralakusumasaṃcayāvacayalīlā dohadinībhirabhyarthyamānā tameva bakulapādapoddeśamāgatavatī /
Ibid., I.p.26
[32]:
vihāradāsīṃ mandārikāṃ Ibid.