1. Summary of the Kalāvilāsa

The Kalāvilāsa or the Display of Arts is the satirical work having ten cantos containing 551 verses. In the work, Kṣemendra depicts a society where all kinds of trickery or deception were practised by different sections of people. In the Kalāvilāsa, the arts (kalā) which Kṣemendra discloses are those that a rogue employs, those that noble one should exercise. In the work, the author also instructs that one should know all the tricks but should not apply them in their own lives.^[1]

The work begins with the well-known legendary Mūladeva (śatadhūrta) who instructs Chandragupta (sārthavāhasuta), son of a merchant in the art of deception. In each canto a story is placed to illustrate his explanation and strengthen his moral judgements. Mūladeva informs that the great spirit of deception has come down to the world and remains among the doctors, singers, goldsmiths, ascetics, actors etc.

George Buhlar considered the Kalāvilāsa as the best work of Kṣemendra.^[2] Kṣemendra describes his Kalāvilāsa as, ‘full of fun, pleasing, which arouse laughter, revealing all tricks and arts with amazing stories and worldly counsel, it is a work which delight good people’s mind.^[3]

In 1873-74, Dr. Rajendralal Mitra first discovered the Kalāvilāsa This was a manuscript in Bengali character, dated Samvat 1821. Soon after Dr. Mitra’s discovery of the work Dr. Buhler bought a copy of the same at Bikaner.^[4]

Canto I, Dambha-ākhyāna:

In the city Viśāla, there lived Mūladeva, a well-known trickster. His knowledge in the art of deception helped him in gathering enormous wealth. One day, a merchant named Hiraṇyagupta comes to visit him with his son Chandragupta. He requests Mūladeva to instruct his son in the art of trickery so that he can live in this world happily without falling in the hands of rogues. Mūladeva accepts his request and gives permission to stay with him as his disciple. He also consoles Hiraṇyagupta by saying that he will teach all the trickful arts to his son.

In the evening, Mūladeva sits in the moonlight in his beautiful garden in front of his mirrored mansion. He is surrounded by his disciples and begins to disclose before Chandragupta one by one all the trickful arts practised by the rogues in this world.

In the very beginning, Mūladeva delivers his lecture on the nature of dambha or hypocrisy. Dambha is deep rooted in this world. It is not possible to understand the ways of dambha. Dambha may be compared to a fish in the water without having hands, feet or even a head. Dambha may trap human beings as snakes are captured by charms, deer by snares and birds by nets. Greed or lobha is said to be the father of dambha, delusion or māyā is the mother, fraud or kūṭa is the brother, audacity or huṃkāra is the son of dambha.

Regarding the appearance of dambha on the earth, Mūladeva says—

Once, the god observed through his divine power that all the people on the earth were unable to get enjoyment and also to accumulate wealth. Therefore, the god created dambha as a solution to this problem. God believed that it is only through dambha that one can touch the prosperity.

Dambha appeared in the garb of a perfect ascetic. Wearing garland, holding kuśa grass, book and holy water vessel, he looked like an ideal ascetic. He was in meditative stage, chanting some mantras. His look impressed all, even the seven holy sages (saptarṣayaḥ) rose from their seats to bow down before Dambha. Dambha was much more concerned about his purity. He protected even himself from the touch of others in the heaven. Later on, Brahman sent him to the earth and asked him to enjoy all the pleasures unknown even to the dwellers of the heaven.

Ascending to the earth dambha divided him into thousands of entities. He entered to the hearts of the officers, lawyers, teachers, children, ascetics, doctors, goldsmiths, astrologers, businessmen, dancers, actors, singers, servants. Thus, dambha exists in every sphere of human life. Not only human beings, animals and plants were also infected by it.

This canto contains ninety six numbers of verses.

Canto II, Lobha-varṇana:

This canto gives an account of lobha or greed. Greed is the root cause for all the crookedness and deception. Only because of greed the shopkeeper, the day thief (divasacaura) loots people during the time of measurements. The greedy merchant even conceals money of those who with a desire of going abroad deposit money to him. These people can give up their own body but cannot part with money.

Here, Mūladeva narrates an excellent story of Śukra and Kuvera—

One day sage Śukra went to his childhood friend Kuvera, lord of wealth, with a hope of gaining some monetary help. But Kuvera refused to help him saying that one can even give up his own body but not the money. Wife and children are easily attainable but it is hard to get money in this world.

Śukra came back being rejected by his friend Kuvera. Śukra finding no other means, entered the heart of Kuvera by his magical power to grab all his wealth. Following the instruction of Śukra, Kuvera donated all his wealth to the Brahmins. When Śukra went away taking all his wealth, Kuvera understood the trickery of Śukra. Then, he began to lament for what had happened. For him, one who has no money is abandoned by all. Only money can make a person respectable and popular.

Loss of money was unbearable for Kuvera. Therefore, he went to god Śiva seeking help. Lord Śiva asked Śukra to give back Kuvera’s wealth by realizing him that by stealing money he is actually ruining his reputations of his lineage and also of his position as a preceptor of the demons. But Śukra refused to accept his advice and said that even a particle of wealth is not to be thrown away because wealth is life; without it life is meaningless.

Continuous refusal of Śukra made lord Śiva angry and suddenly swallowed Śukra. Inside his belly, Śukra suffered a lot and began to cry. Still, he was not ready to give back the wealth of Kuvera. He said that he can even die, but cannot part with his money. When Śukra was about to die in the fire of lord Śiva’s belly, he began to pray to the goddess Gaurī, wife of lord Śiva. Because of goddess Gaurī, Śukra became able to come out from the belly of lord Śiva.

The following verse speaks beautifully about greed-

tasmāllovasamutthā kapaṭakalā kutilavartinī māyā/
lubdhahṛdayeṣu nivasati nālubdho vañcanāṃ kurute//^[5]

This canto contains eighty nine verses.

Canto III, Kāma-varṇana:

This canto narrates that kāma or lust which is pleasing but poisonous and can destruct anyone. It can bereave anybody. A man, who is a slave of passion or lust and falls in the captivity of a woman, cannot escape from its effect. Such women rob the heart of her beloved in a tricky way like a she-demon, who sucks blood in the dark nights of delusion. The heart of such woman is as tough as a rock but they can create delusion in the mind of a man with their soft flower like body and sweet words.

Here is an interesting story—

There was a well-known wealthy merchant named Dhanadatta. He had a beautiful daughter named Vasumatī. Dhanadatta gave her in marriage to Samudragupta, a son of another wealthy merchant. Spending moments with the newly married wife, he went on trade. In the absence of her husband, Vasumatī saw a young man on the road from her mansion. She fell in love with him. They were united and spent moments with each other. Soon, completing entire task Samudragupta came home with a hope to meet his wife. At night, he met his wife and made love with her. But Vasumatī showed least interest on him. She ignored him like poison. When Samudragupta felt asleep, she went outside the room and went to the garden to meet her beloved. At the same time a thief was also following her with a hope to take all her ornaments wearing at that time. But when she reached the garden, her lover was dead losing his all the hopes of union with her. Vasumatī lamented for her dead lover. She began to kiss her deceased lover. At that moment, a vampire entered the dead body and bit off her nose. She returned and began to cry loudly saying that her husband had cut off her nose. When Samudragupta was asked by his father-in-law and other people, he could not say anything and remained calm. He was sent to the royal court and was punished with a fine of huge amount of money. At that time the thief was also present. He knew all the events from the beginning. He said the whole story in the royal court in favour of Samudragupta. Then Samudragupta was released.

This canto bears seventy six verses.

Canto IV, Veśyāvṛtta:

In this canto an account of the veśyās or prostitutes has been given. Among the women, prostitutes are more cunning by nature. They are expert in deceiving people by making false love with them. The prostitutes apply sixty-four trickful arts to deceive people such as, singing, dancing, weeping, crooked glance etc. The prostitutes never hesitate even to hand over themselves to base people for money.

Here is a story about Vilāsavatī and Vikrama Siṃha. Once a king named Vikrama Siṃha lost his kingdom in the hand of another powerful king. Therefore, leaving his kingdom he went to the Vidarbha kingdom with his minister Guṇayaśas. There he visited the wellknown courtesan named Vilāsavatī. Looking at Vikrama Siṃha’s personality, Vilāsavatī spent lots of money on him without claiming anything from him. Her unconditional affection pleased Vikrama Siṃha and he began to talk about her virtues in front of his minister. But his minister denied to believe the love of the prostitute. Then Vikrama Siṃha decided to take a test of Vilāsavatī, whether her love is real or not. He pretended to be dead and his minister set him in the funeral pyre. In the meantime, suddenly Vilāsavaī comes to the pyre and becomes ready to put to end of her life with Vikrama Siṃha. This incident makes the king happy and discloses the plan to her.

After this incident, Vikrama Siṃha starts praising of her merits and begins to reproach his minister. After that the king with the help of immense wealth of Vilāsavatī becomes able to obtain his lost kingdom by defeating his rivals. He then placed Vilāsavatī as the chief queen in the harem. After few days Vilāsavaī says to the king that she is serving him for a long time and if her service contributes in any way in gaining the lost kingdom then she now in lieu of that help begs his help. Vilāsavatī requests him to bring back her young lover who was unfortunately being accused of theft captured by the king of Vidarbha. The king becomes shocked after hearing her words and he remained silent remembering what his minister once said to him about the courtesan Vilāsavatī. Finally, he rescued her lover from Vidarbha king and Vilāsavatī got reunited with her young lover.

Thus, according to Kṣemendra, it is difficult to understand a prostitute.

Number of verses in this canto is forty.

Canto V, Kāyastha-carita:

This canto deals with the description of the Kāyasthas or bureaucrats. In this chapter, Kṣemendra ridicules the bureaucrats. Delusion deludes everything of the people, first of all their intelligence and resides in depth in the writings and mouths of bureaucrats. These bureaucrats are the messenger of death. They by their innumerable tricks rob people. Bureaucrats deceive the whole world but it is not possible to understand their trickful arts. By various tricks they also make the royal treasury empty and conceal the products.

Here is an amusing story about a bureaucrat—

Once upon a time, a gambler losing everything in the gambling arrived at a lonely temple of lord Mahākāla in Ujjayinī. He worshipped god Śiva with flowers, candan paste and fruits by lighting lamps and chanting mantras without sleeping in the nights. There was a hope to get rid of all his sufferings. Lord Śiva also becomes pleased for his devotion and becomes ready to give him blessings. But at that time, one skull of the garland of lord Śiva stopped him from doing so. When lord Śiva asked him the reason for preventing him from blessing the worshiper then the skull replied that a man in misery worships gods but after getting rid of his misfortunes stops worshipping. The gambler also would no more praise after being blessed by the god. After hearing the words of the skull, lord Śiva asked him who he is. The skull replied that he was born in a family of bureaucrats in the kingdom of Magadha. But avoiding his regular duties he devoted his life in the name of god and finally offered his body to the Bhagīrathī river and received the top place in the garland of lord Śiva. After hearing this story lord Śiva replied that ‘you are really a bureaucrat because still you are not leaving your cunning nature though at present you are nothing but a skull’. The lord blessed the gambler and kept aside the skull from his garland.

Thus, a bureaucrat cannot give up his impure thoughts and deceitful arts even after he leaves his mortal fame.

This canto bears forty six verses.

Canto VI, Mada-varṇana:

The canto deals with the description of mada or arrogance. Arrogance is one kind of enemy which enters into the heart of everybody. In kṛtayuga, the word mada was known as dama. The word dama was used in the sense of controlling oneself but in the contrary, in the age of Kali, the word dama transferred into the word mada among the human being. The characteristics of arrogance is remaining grave, looking upward, gazing at other things, an annoyed face and decorating own body with beautiful garments and perfume. From it are born other trees of arrogance. These are-arrogance for bravery, arrogance for beauty, arrogance for passion, arrogance for respectable birth.

Arrogance for bravery makes one to show his arms. Arrogance for beauty instigates one to look into the mirror once and again. The man who possesses the arrogance for passion stares at women. Foolishness is a peculiar type of arrogance which makes one devoid of all excellence. A person who possesses the arrogance for learning speaks himself continuously but cannot bear words from other; he shows red eyes whenever he gets angry.

Here is a story in support of this explanation—

Once upon a time, the sage named Cyavana regained his youth with the blessing of the twin gods, the Aśvins. Being grateful to them the sage gave permission to them to drink Soma in the sacrifice. But the lord of heaven Śakra became offended and asked the sage to stop them from drinking the divine liquor Soma. But Cyavana refused to do so. Then Indra raised thunder bolt towards the sage. The sage at once created a horrible demon by his power. Seeing that terrific demon Śakra became frightened and allowed to drink Soma. The sage became happy and sent the demon to the human world in the game of dice, drinking, hunting and womanizing. That demon is known as mada who stays in the heart of every people.

There are thirty three verses in this canto.

Canto VII, Gāyana-varṇana:

This canto deals with an account of the cunning singers or gāyana. Money is the most important factor for human being to leave in this world happily. But the clever singers trick fully passes away it. They sing songs holding drums in their hands with strange facial gestures and praise themselves instead of the listener for their singing. The singers not only sing, they are also involved in many other shameful activities. The singers are also addicted to gambling. In the very morning the singers go outside wearing bracelets and other ornaments but at the end they return in a pitiable condition being defeated in the gambling.

In ancient time, Indra, the lord of heaven came to know from Nārada that on the earth the kingdoms are going on the top of prosperity under the administration of noble kings. The kings were also engaging themselves busy with the sacrifices and other sacred rituals. Hearing this news Indra becomes angry and sent the demons Māyādāsa, Dambaradāsa, Vajradāsa, Luṇṭhadāsa, Kharaharadāsa, Prasiddhadāsa and Vaḍavadāsa on the earth to cease the wealth of the kings by singing songs. They terrified the kings and were able to rob everything through their singing. But those kings who did not allow them to enter in their kingdom, managed to stay safe.

There are twenty six verses in this canto.

Canto VIII, Suvarṇakāra-utpatti:

This canto deals with the story of the origin of goldsmith or suvarṇakāra.

Goldsmiths are the great masters in the art of looting money. Gold is most valuable and worthy among all the wealth. It helps one in his bad days. Goldsmiths steal the glow of gold by their impure touch. During the time of purchasing gold, a goldsmith uses a soft touchstone. On the other hand, he uses a hard touchstone during the time of selling. It is one trick in selling gold.

The goldsmith applies five other tricks to conceal the actual weights of the gold. Moistening, sticky, beeswax, sand and heat-these tricks are used in weighting gold to deceive the customers. In this way, a goldsmith uses total sixty-four trick full arts and fools the customers. They very skilfully apply variety of methods at different times with different buyers. They mix up different metals with gold to show it as real. There are more other secret arts employed by a goldsmith which are not possible to understand even by thousand eyes.

Here, in this regard, Mūladeva narrates a beautiful story to Chandragupta.

Long ago, the Meru mountain which is full of gold forsook the land of human beings and the reason was that it was afraid of the goldsmiths, who were experts in the art of stealing. In the old age, a huge number of rats made big holes in the golden rocks of Meru Mountain by their sharp claws. Suddenly, the Meru lost the strength of firmness and the golden dust of it scattered everywhere. Then the deities of the broken peak became afraid of seeing the destruction in front of their eyes. They came to sage Agastya. The sage informed them that the rats were none but the demons, who were killed in the battle with the gods. Then hearing this, the gods killed the rats by filling up the holes with smoke. These rats were again born in this world in the form of goldsmiths and they were experts in deluding gold because of their previous births.

This canto contains twenty nine verses.

Canto IX, Nānādhūrta-varṇana:

This canto is named the nānādhūrta-varṇana and contains description of the different types of rogues. The rogues deceive people in different ways. In the world mainly fools are deceived by them. According to Kṣemendra, there are hundreds and thousands trickeries of rogues, but it is not possible to know them all.

This canto has seventy three verses.

Canto X, Sakalakalā-nirupaṇa:

This canto is named the sakalakalā-nirupaṇa and it contains description of all arts. In the forgoing chapters Mūladeva has disclosed to his disciple all the arts practiced by the wicked. In this concluding canto, Mūladeva instructs his pupil Chandragupta that one should be conversant with all the arts but should not apply them in their own life. There are many virtuous arts by application of which one can succeed in life. According to Mūladeva, one who becomes habituated in different virtuous arts and is able to understand the inner meaning can be recognized as the best person.

This canto contains forty three verses.

Footnotes and references:

[1]:

etā vañcakamāyā vijñeyā na tu punaḥ svayaṃ sevyāḥ/
Kalāvilāsa ,X.1

[2]:

Journal of the Bombay Branch of the Royal Asiatic Society, Extra no.(1877),46

[3]:

kelīmayaḥ smitavilāsakalābhirāmaḥ sarvāśrayāntarakalāprakaṭapradīpaḥ/
lokopadeśaviṣayaḥ sukathāvicitro bhūyāt satāṃ dayita eṣa kalāvilāsaḥ//
kalāvilāsaḥ kṣemendrapratibhāmbhodhinirgataḥ/
śaśīva mānasānandaṃ karotu satataṃ satāṃ// Kalāvilāsa ,X.42-43

[4]:

Dattaray, Rajatbaran, A Critical Study of the Life and Works of Kṣemendra, p.114

[5]:

Kalāvilāsa II. 89