4.3. Depiction of the Rishis by Kalidasa

[Full title: Kalidasa Studies (3): Kalidasa’s Rishis]

Whenever a writer writes something, consciously or unconsciously he weaves his thoughts into it. His work is in a way an extension of his personality. His creation, it reflects his mind. Unlike modern writers Kalidasa has said nothing about himself with the exception of a bare mention of his name in one of his dramas but in the course of his works he has left sufficient hints about his way of thinking, the working of his mind to help us sketch a picture of his personality, what he likes and dislikes, his preferences and priorities. A study of his works reveals that the Rsis occupy quite a substantial part of his thinking. As a matter of fact, the story of the best of his plays, the Abhijnanasakuntala he has woven round Rsis, one Rishi who gives birth to Sakuntala, another one who brings her up, still another one who pronounces a curse on her and the fourth one who affords her shelter after she is repudiated by her husband. The position of Rsis in Kalidasa is that while some find a bare mention in his works in connection with some incident or the other, others find a detailed delineation or play a major role in his themes which runs through them to a considerable extent. In the first category too the Rsis could be sub-divided into two, those who fell a victim to the charm of the nymphs and those who could resist it. To the first sub-division belong Rsis like Visvamitra and Mandakarni who were enticed by Menaka¹ and five nymphs? respectively. To the other belong Sutiksna whom Satya Via Shastri Collection New the blandishments of the nymphs were not able to corrupt as afso

86 Classical Sanskrit Literature Trnabindu who felt so bad with the nymph Harini that he cursed her to be born a mortal female on the earth 4. Kalidasa utilizes the opportunity of describing Rama's return to Ayodhya in the aerial car for referring to a number of Rishis and their Asramas as the car overflies them. Apart from the Rishis referred to above, with the exception of Visvamitra, those who find mention in the description are Agastya, not referred to by name but by his unique actions of displacing Nahusa with a mere frown from the position of Indrahood and clearing turbid water and Sarabhanga who made an oblation of his own body consecrated with Mantras into the holy fire having for long propitiated it with sacred fuel 6. The Rsis in the second category, those who find detailed delineation or even if no detailed delineation, play a major role in his works can, on the basis of their temperament and behaviour, can be divided into two, those of the fierce type and those of the benign type. In the first category can be put Rsis like Durvasas and Parasurama and in the second, Rsis like Kanva, Marica, Valmiki and Vasistha. Durvasas who had earned the reputation of quickly flying into rage , sulabhakopo maharsih, finds mention in Kalidasan works at least twice, once, in the context of the pronouncement of the curse on the absent-minded Sakuntala who could not notice his presence though properly announced: ayam aham bhoh, the curse that changed the very course of her life and at another time in the context of Laksmana on Rama's door violating the condition for fear of the curse: bhito durvasasah sapad ramasandar- sanarthinah, in that while Kala in the guise of a Muni would be having secret discussions with Rama anybody seeing them would have to be discarded. Like Durvasas Parasurama too is mentioned twice. First time in the context of his sudden appearance and challenge to Rama, (being incensed at the latter's breaking of Siva's bow at the Sitasvayamvara) to put the string on his bow and to pull it¹0 which he did and sparing his life , he being a Brahmana, barred his way to the regions, lakas, earned by him through sacrifices saving for by S 3 Foundation USA

Kalidasa's Rishis 87 him his movement, gati, at his request, he having been allowed to choose between the two.¹¹ The second time in the context of Rama's command to Laksmana to drop Sita in the forest. Laksmana had heard of Parasurama having dealt a blow to his mother as to a foe at the command of his father: sa susruvan matari bhargavena pitur niyogat prahrtam dvisadvat 12. He agreed to do what his brother had asked him to. Killing by Parasurama of his mother by cutting off of her head is referred to at his sudden appearance before Rama as mentioned above: pituh sasane sthitibhido 'pi tasthusa vepamanajananisiraschida¹³. He is described as rosaparusatman, 14 stern in rage and unkind, merciless: yena prag ajiyata ghrna tato mahi¹5, who first subdued the feeling of kindness and then the earth. Apart from being mentioned in the context of being enticed by Menaka, Visvamitra also finds mention in the context of asking Dasaratha for Rama for warding off obstruction to his sacrifice 16 on the conclusion of which he took him together with Laksmana who had accompanied him from Ayodhya to Mithila on an invitation from Janaka to take part in a sacrifice. When the same was over, he conveyed to Janaka, Rama's wish to see the bow. Feeling unsure of his capacity to handle it for his tender age, he could somehow persuade himself to do so by the confidence expressed in him by the sage which he fully justified by lifting the bow and putting the string on it. While taking Rama and Laksmana from Ayodhya to his Asrama the sage is said to have been telling them old tales, purvavrttakathitaih, he being wellversed in legendary lore: puravidah." 17 Of benign Rishis out to help people in distress, we may first take up Kanva who picks up an infant Sakuntala whom even her mother had forsaken, ujjhitayah, and brings her up and adopts her as his daughter: sarirasamvardhanadibhis tatakasyapo 'syah pita¹8, though unmarried, sasvate brahmani sthitah. He looks to her well-being. Sensing that some evil is to befall her, he goes on a pilgrimage to Somatirtha to mitigate it. When of age, he thinks of finding for her a suitable match: anurupavarapradane sankalpah 19,-sankalpitam prathamam eva maya tvadarthe bhartaram atmasadrsam sukrtain gatam by S 3 Foundation USA 20

Overflowing with the milk of human kindness, he approves of Sakuntala's choice made in his absence, without his knowledge and consent and sends her to her husband's home with all the blessings and words of advice. He feels her absence as any father would do. Though a recluse given to hard penance, tapascaranapiditam tatasariram,21 he gives himself over to so much of emotion that it comes to stand in the way of his practice of austerities: Kasyapah-Vatse uprudhyate tapo 'nusthanam.22 He is a picture of kindness, gentleness and holiness, the picture that Kalidasa draws with consummate skill. It was Kalidasa's penetrating vision which could bring forth a Rsi when Sakuntala was forsaken by her mother. It is that same vision which could bring forth another Rsi, this time Marica, interestingly of the same gotra as Kanva: Dusyantah - bhagavan! imam ajnakarim vah pratyadisann aparaddho 'smi yusmatsagotrasya kanvasya 23, when she was forsaken by her husband. He gave her shelter and brought up, as she was earlier by Kanva, her son whose rites also he performed 24 and solicitous of his wellbeing gave him a protective amulet, raksakarandaka, which when picked up by a person from the earth other than one's own self or parents would turn into a snake and bite. 25 It was in his Asrama that Sakuntala was united with her husband. It is he who gives the forecast about Dusyanta's son that he is going to be a Cakravartin: tatha bhavinam enam cakravartinam avagacchatu bhavan 26, to be called Bharata by bringing about the welfare of his subjects, though called Sarvadamana in the Asrama: punar yasyaty akhyam bharata iti lokasya bharanat.27 It is given to the Rsis of Kalidasa to give shelter and protection to the forsaken, the cast out. After Kanva and Marica comes Valmiki. While her husband forsakes Sita in an advanced stage of pregnancy in a dreary forest, it is Valmiki who following her cries, tadruditanusari,28 comes to her and takes her to his Asrama. So intensely does he feel for the hapless lady that he is resentful of Rama for being unreasonable to her for no cause: tvam praty akasmat kalusapravrttav asty eva manyur bharatagraje me²⁹. He acts as a father to her and asks her to feel

Kalidasa's Rishis 89 that she has come to her father's house with only a different location. That he was a father to her is acknowledged by Rama as well when he speaks of Sita as his (Valmiki's) daughter-inlaw: tata suddha samaksam nah snusa te jatavedasi³. With none to look to, it was Valmiki who had come to Sita's rescue. So complete was his owning of Sita and the intensity of his desire that she should be rehabilitated that when Rama offered him his kingdom³1 on being told by Kusa and Lava that the Ramayana that they were singing and which had captivated his heart was composed by him (Valmiki), he, the tender-hearted one, karunikah, asked for only the acceptance by him of Sita: kavih karuniko vavre sitayah samparigraham.32 On Rama promising that he would do so, on the condition that she should convince his subjects of the purity of her character, he has her brought from his Asrama through his pupils much in the same way as he would his superhuman power, siddhi through the austerities: sisyair anayayamasa svasiddhim niyamair iva³, which is achieved through hard penance. To refer to Sita as the very siddhi is the height of owning somebody. Of all the sages and seers of Kalidasa it was given to only the two, Kanva and Valmiki to so completely own those forsaken by mother and husband that one, Sakuntala for the former becomes his very life breath, bhgavatah kanvasya kulapater ucchvasitam 34 and the other, Sita, for the latter his very superhuman power, siddhi. Valmiki also performs the teaches them sacraments according to Sastraic rites of Sita's sons, the Vedas with their subordinate subjects and makes them sing his own composition, the pathway first shown to the poets: sancaskarobhayapritya maitheleyau yathavidhi sangam ca vedam adhyapya kincidutkrantasaisavaull svakrtim gapayamasa kaviprathamapaddhatim 135 The next one in the series of shelter-givers is Cyavana in whose Asrama Urvasi leaves her son secretly as a trust with Satyavati, one of the female ascetics, as soon as born, on account of the compulsion of the curse that she would have to be back to heaven the moment she were to see his face : Urvasi-tato maya maharajaviyogabhiruation, ew Delhi. Digitized by $3 Foundation USA jatamatra eva vidyagamanimitam

bhagavatas cyavanasyasrama esa putraka aryayah satyavatya haste aprakasam niksiptah.3 36 It is the sage who performs his birth rites: jatakarmadividhanam tad asya bhagavata cyavanenasesam anusthitam, teaches him and trains him in archery: grhitavidyah dhanurvede 'abhivinitah³7. Every Asrama has its code of conduct. Anyone violating it has no place in it. Both Sarvadamana and Ayus being Ksatriya lads had violated it in that they were found to have been oppressing the animals and birds in it. Theirs was the asramaviruddhavrtti 38. They, therefore, had to leave their respective Asramas. In the case of one, things were so arranged that the father took him away. In the case of the other, he was returned to his mother under the orders of the sage: tata uplabdhavrttantena cyavanenaham samadista niryataya enam urvasihaste nyasam iti.39 The creatures in the Asrama were looked upon as the very children of the hermits: nah apatyanirvisesani sattvani.40 Even if wild, they would get tamed by contact with the hermits: tapasvisamsargavinitasattve tapovane and were not to be killed. That is why the request of the hermits to Dusyanta not to kill the Asrama deer: asramamrgo 'ayam na hantavyo na hantavyah.4 42 It is meditation, dhyana, that they practise. Through it the Rsis come to have superhuman powers. The seers, they are able to see through the past, present and future with their eye of knowledge 43 which they come to acquire through dhyana 44 or pranidhana. When Dilipa approaches Vasistha and tells him of his issuelessness, he goes into meditation, for a moment: ksanamatram rsis tasthau dhyanastimitalocanah45 and then everything is clear to him: so 'apasyat pranidhanena santateh stambhakaranam. 46 The issuelessness is due to the curse that the divine cow had pronounced on him due to her noncircumambulation by him on his way to the earth.47 The sad condition of Aja at the sudden loss of his wife also he comes to know while in his Asrama through meditation pranidhanad gurur

Kalidasa's Rsis 91 asramasthitah vijajnivan 48. Valmiki too comes to know through meditation: jane visrstam pranidhanatas tvam mithyapavadaksubhitena bhartra,49 of the foresaking of Sita by her husband disturbed by false slander. Marica too comes to know through meditation, when Menaka comes to his wife Daksayani with repudiated Sakuntala that she has been refused by Dusyanta on account of Durvasas' curse which is to terminate at the sight of the ring; yadaivapsarastirthavataranat pratyakhyanavaiklavyam sakuntalam adaya menaka daksayanim upagata dhyanad avagato 'smi durvasasah sapad iyam tapasvini sahadharmacarini tvaya pratyadista nanyatheti, sa cayam anguliyakadarsanavasanah.50 In the Abhijnanasakuntala at the time of Sakuntala's departure when the two sons of the Rsis, the Rsikumaras, go, on being asked by Kanva to gather for Sakuntala flowers from trees something unusual happens. The trees bring forth to them the silken garment, the lac dye as also the ornaments which are the presents from sylvan deities through them for the departing lady.51 Due to his power even the trees are at the command of Kanva and render him service, the seva, referred to by one of the Rsis: ehy ehi, abhisekottirnaya bhagavate kasyapaya nivedayava yavad imam vanaspatisevam 52. When Dusyanta enquires of the sages escorting Sakuntala of the well-being of Kanva, their reply is that those possessed of the superhuman powers have their well-being under their control: svadhinakusalah siddhimantah.53 Through their siddhi, the superhuman power, itself they can ward off any evil. In their presence the evil -minded demons can cause no obstruction to the sacrifices . The sons of the Rsis while approaching Dusyanta with the request to stay on in the Asrama for a few days refer to the fact of the absence of Kulapati (Kanva) for the obstruction to their sacrifices : tatrabhavatah kulapater asannidhyad raksamsi na istivighnam utpadayanti 54. Had Kanva been present, the demons, as is deducible from their remarks, would not have been able to do so and through his superhuman kept them at bay. CC-power itself beswould have Digitized by $3 Foundation USA

It was this superhuman power again which had enabled him to know what had happened to Sakuntala and why. At the suggestion of Aditi after the union of Dusyanta and Sakuntala that Kanva be made acquainted with the accomplishment of the wishes of his daughter, Marica's comment is: tapahprabhavat pratyaksam sarvam eva tatrabhavatah,55 through the power of penance everything is present before the eyes of His Reverence, thus solving the mystery as to why Kanva whose very life-breath Sakuntala was: sa khalu bhagavatah kanvasya kulapater ucchvasitam, 56 had not reacted at the most cruel treatment that Dusyanta had meted out to her. This also comes as an explanation to Dusyanta as to why the sage had not been very angry with him: atah khalu mama natikruddho munih57. Though realizing that Kanva is aware of everything, Marica agrees with Aditi's suggestion to convey the news to him and asks Galava to go by the aerial path for the purpose: Galava! idanim eva vihayasa gatva tatrabhavate kanvaya priyam avedaya 58. Going by the aerial path also is a proof positive of the superhuman power of the Rsis. The superhuman power is referred to in the Raghuvamsa as well. When Dilipa goes to Vasistha's Asrama and has to stay on there for sometime to render service to Nandini, the latter makes arrangement for his stay that is suited to a forest life though having tapahsiddhi, superhuman power, due to ripe asceticism (he could well have made other types of arrangements as well which could have been befitting his royal status): satyam api tapahsiddhau niyamapeksaya munih kalpavit kalpayamasa vanyam evasya samvidham 1159 The Rsi was so powerful that his animals were safe from attack from any quarter. Nandini refers to this when she calls out to the king expecting the swoop of the lion on him, to get up and the king does not find the lion. According to Nandini on account of the power of the Rsi even the god of death cannot strike her, much less other destructive animals: rsiprabhavan mayi nantako ' pi prabhuh prahartum kimutanyahimsrah60. Kalidasa's study reveals that there were certain Rsis who were associated with some royal familles as their preceptors. As New Delhi. USA

Kalidasa's Rsis 93 Kulagurus they looked to their well-being. Whenever the kings were in difficulty, they repaired to them for help and assistance which they provided through advice and spiritual power. One such Rsi was Vasistha. Dilipa refers to what he means to him and his family. He is the averter for him of the divine and man-made calamities; daivinam manusinam ca pratiharta tvam apadam 61. Through his mantras alone he would discomfit his enemies: tava mantrakrto mantrair durat prasamitaribhih62. For the scions of the race of Iksvaku the achievement of anything difficult just depended on him: iksvakunam durape 'rthe tvadadhina hi siddhayah63. The efficacy of the mantras of Vasistha is referred to in the case of king Atithi, the son of Kusa, too with the only difference that there is no mention of the futility of the arrows: pratyadisyanta iva me drstalaksyabhidah sarah64 referred to in the case of Dilipa. There is reference, however, of the combination of the two, the mantras and the arrows which would accomplish just anything: vasisthasya guror mantrah sayakas tasya dhanvinahi kim tat sadhyam yad ubhaye sadhayeyur na sangatah 11 65 While in the case of Dilipa he himself goes to Vasistha and places his problem before him, in the case of his grandson Aja it is Vasistha who sends one of his pupils with words of consolation to steady him while he was completely distraught at the sudden loss of his beloved wife to the point of losing all interest in life❝. Nobody had reported the condition of the king to the Rishi. He had come to know, as stated earlier, of it while in his Asrama through contemplation and thinking that as the family preceptor it was his duty to stabilize the king had sent his pupil, showing thereby as to how solicitous he could be as a family priest of the king and what kind of relationship subsisted between the two. So concerned was he at the disturbed condition of the king that he would have himself come along to him but for the fact he was tied up with a sacrifice which was still unfinished: asamaptavidhir yato munih.67

Since the Rishis as preceptors were doing so much for the kings, it was but natural that they (the kings) should show them utmost respect. When they see Vasistha and Arundhati, Dilipa and Sudaksina fall at their feet: tayor jagrhatuh padan raja rajni ca magadhi 68. It is only after Vasistha had allowed him that he takes Nandini's milk that she had offered him: sa nandinistanyam aninditatma............papau vasisthena krtabhyanujnah69. It was not only to the family preceptors, the Kulagurus, alone to whom utmost respect was shown even by the mightiest of the mighty, it was shown to any Rishi, even while he was not present. When the young sages like Sarigarava and Saradvata in Kanva's Asrama proceed to tell Dusyanta of his message, the latter says: kim ajnapayati bhagavan 70, what does His Reverence command? He always addresses Marica as bhagavan.71 Not only to a Rsi, due respect would be shown even to his pupils. An emperor like Raghu would himself come out to receive a young graduate like Kautsa, the pupil of the sage Varatantu with an honorific offering 72. When the young sages Sarngarava and Saradvata approach Dusyanta, he is found already to have left his seat and waiting for them: Purohitah-bho bhos tapasvinah! asav atrabhavan.........prag eva muktasano vah pratipalayati.73 He also bows to them: sarvan abhivadayate 74. Earlier he asks the royal priest to introduce them to him after receiving them with Vedic rites while he would wait for them in a place proper for meeting the ascetics.75 As the preceptors were exerting so much for the kings even to the extent of using their spiritual power for their well-being acquired by them after hard penance and austerities, they could not evidently put up with any kind of offence or dereliction on their part. They probably would have flared up at this which would have brought the chill down the spine of the kings for, anything could happen to them then. The lion in his advice to Dilipa to desist from offering himself in exchange for the cow refers to this : athaikadhenor aparadhacandad guroh krsanupratimad bibhesi¹, in case you dread the fire-like preceptor who with an only cow will be burning CC-0. Prof. Satya Vrat Shastri Collection, New Delns with anger at your offence.

Kalidasa's Rsis 95 While some of the Rishis were family priests to the kings, the others were having friendly relations with them. Valmiki, while addressing Sita refers to his friendship with her father-in-law (Dasaratha): tavorukirtih svasurah sakha me" (which is an additional reason for him to be kind to her). The fact is referred to again in the context of the performance of the purificatory ceremonies of Lava and Kusa where in addition to Dasaratha he is said to be a friend of Janaka as well: sakha dasarathasyapi janakasya ca mantrakrt.78 Visvamitra too is referred to as the friend of Dasaratha: purvavrttakathitaih puravidah sanujah pitrsakhasya raghavah79. As it is, the word sakha carries in it an element of intimacy. The Rsis seemed to have very long lives. In the Raghuvamsa there is mention for the first time of Vasistha in the context of Dilipa. The last time that he is mentioned is in the context of Atithi, the son of Kusa who is seventh in line from Dilipa. It is interesting that the same Rsi continues for seven generations ! As for the word Rishi, it is variously used. Sometimes the same person is referred to as Rsi at one place and Muni at another. The sons of Rsis, the Rsikumaras, coming to Dusyanta with the request to stay in the Asrama refer to Kanva as Maharsi: tatrabhavatah kanvasya maharser asannidhyat.80 At other places he is referred to as Muni, e.g. anuyasyan munitanayam,³¹ atah khalu mama natikruddho munih82. It is not only the holiest of the holy like Kanva or Marica, who are referred to as Rsis, even their young pupils are addressed so. Dusyanta refers to them as such: Vetravati! kim uddisya bhagavata kasyapena matsakasam rsayah presitah syuh,83 for what purpose the revered Kasyapa would have sent the Rsis to him? Vetravati too calls them as such: sucaritanandina rsayo devam sabhajayitum agata iti tarkayami, methinks, rejoicing at the good conduct of His Majesty the Rsis have come to congratulate him; also deva, prasannamukhavarna drsyante, janami visrabdhakarya rsayah, 85 the Rsis have bright facial expression, methinks, they have come on peaceful errand. The royal priest presenting them to the king refers to them as tapasvins-ete vidhivad arcitas tapasvinah, 86 here are the ascetics CC-G. Prof. Satya Vrat Shastri Collection, New Delhi. Digitized by S 3 Foundation USA 84

given due honour. The king enquiring of them of the well-being of the inhabitants of the Asrama refers to them as Munis: api nirvighnatapaso munayah87. That all the ascetics carried the appellation of Rsis, is clear from their sons being referred to as Rsikumaras or Rsikumarakas.88 That the words Rsi and Muni were promiscuously used is also clear from the seven Rsis sent by Siva to Himalaya for begging the hand of his daughter for him. They are referred to at one place as Rsis: sin jyotirmayan sapta sasmara smarasasanah89 and at another place as Munis: gaganad avatirna sa reje muniparampara.90 The same also is clear from Visvamitra being referred to in the Raghuvamsa in the same context as Rsi in some places: dhanvinau tam rsim anvagacchatam, netum aicchad rsih,92 tatra diksitam rsim raraksatuh,93 pratyuvaca tam rsir nisamyatam 94 and Muni at others: tam didesa munaye salaksmanam,95 munes tau prapadya padavim,96 muneh prapad astram, 97 asasada munih sisyavargaparikalpitarhanam,98 raghavanvitam upasthitam munim.99 A further proof for this are the remarks of one of the two Rsikumaras who came to the king with the request to stay in the Asrama for a few days. The majestic figure of the king at the first sight so impresses him that he finds him in no way different from Rsis: upapannam etad rsibhyo natibhinne rajani 100. Finding in him all that goes with a holy person he calls him in the subsequent remarks as muni with the only difference that the word rajan precedes it: punyah sabdo munir iti muhuh kevalam rajapurvah101. At a number of places Dusyanta for his being a Ksatriya is called rajarsi. The same is the case with Visvamitra. The above analysis would lead us to conclude that according to Kalidasa all the holy people in the Asrama, the Tapasas, could be alternatively designated as Rsis, seers or Munis, sages, possessing as they did through the austerities that they practised the characteristics of both. The only difference between them and the seniors like Kanva, Marica, Visvamitra and so on was that the latter were almost always referred to with the honorifics like bhagavan, tatrabhavan. Further, they were not simply called rsis, they were called maharsis.

Kalidasa's Rsis 97 Some of the Rsis like Vasistha, Marica and others were married and had wives like Arundhati and Aditi, who were themselves highly revered for their spiritual attainments. 102 While one, Arundhati, sitting behind her husband is compared to Svaha, the wife of Agni: anvasitam arundhatya svahayeva havirbhujam, the other, Aditi, is spoken of as sharing the offerings in the sacrifices with her husband: yajnabhagesvaram dvandvam daksamaricisambhavam. The householder's life came in no way in the performance of austerities of the Rsis. 103 They had children, as should be clear from the frequent mention of the Rsikumaras and engaged themselves in teaching, performing sacrifices and practising penance. Some other Rsis like Kanva were total celebates: bhagavan sasvate brahmani sthita iti prakasah 104. They looked upon the whole Asrama as their family, though having no family of their own. Three of the Rsis are mentioned by Kalidasa as Kulapatis: Kanva, 105 Vasistha 106 and Visvamitra. 107 A special designation, Kulapati is explained both by the Padma-purana and some other Puranas quoted in the Arthadyotanika commentary of Raghavabhatta. According to the Padma-purana a Kulapati is one who teaches a large number of pupils, is foremost among Munis and is occupied with Vratas and Yajnas: acaryo bahusisyanam muninam agranis tu yahi, vratayajnadikarmadhyah sa vai kulapatih smrtah 1108 According to the other Purana quoted in the Arthadyotanika Kulapati is that Brahmarsi who teaches ten thousand Munis by providing them food, etc.: muninam dasasahasram yo 'annadanadiposanati adhyapayati viprarsir asau kulapatih smrtah 1109 Three of the Rsis are mentioned by Kalidasa to whom the mantras were revealed: Vasistha, 110 Varatantul and Valmiki.112 .Of these Varatantu is spoken of as the foremost. A lady and a young one at that, practising severe penance must have been rather unusual to excite the curiosity of the Rsis who are said to have come to see her brushing aside all considerations of age istri Collection, New Delhi. Digitized by S 3 Foundation USA

krtabhisekam hutajatavedasam tvaguttarasangavatim adhitinimi didrksavas tam rsayo 'bhyupagaman na dharmavrddhesu vayah samiksyate 1113 Whenever kings arranged big sacrifices, they invited Rsis to them. Janaka invited Visvamitra to his sacrifice: tam nyamantrayata sambhrtakratur maithilah114. Rama invited to his sacrifice Maharsis from several quarters: digbhyo nimantritas cainam abhijagmur maharsayah115. They were shown great reverence 116 and at the conclusion of the sacrifice were given a send off with gifts 117 Once in the works of Kalidasa the Rsis are shown on a different mission, viz., begging the hand of Parvati for Siva from Himalaya. On this mission they are accompanied with Arundhati who could be, as Siva thought, particularly useful as an elderly lady for the purpose! 18. Angiras served as their spokesman on the occasion. Not all the Rishis had their abode on the earth. Some had it on the stars. Invited by Rama the Rishis had come to him leaving not only their earthly abodes but also the starry ones: na bhaumany eva dhisnyani hitva jyotirmayany api||119 Since they had their abode on the stars, the seven Rishis, are said to be of the luminous form: rsin jyotirmayan sapta sasmara smarasasanah120. When they made their appearance before Siva they are said to have illumined the sky with their halos: te prabhamandalair vyoma dyotayantas tapodhanah 11121 Some of the Rsis were quite adept in handling arms along with practising penance and austerities. It was Cyavana who had trained Ayus, the son of Urvasi in archery: dhanurvede 'bhivinitah.122 It was from Visvamitra that Rama had got the missile with its mantra which was capable of destroying demons: nairrtaghnam atha mantravan muneh prapad astram avadanatositat 123. Parasurama carried both a rosary of beads in his right ear: aksabijavalayena nirbabhau daksinasravanasamsthitena yah 124 and also arms like the battle axe to which he

Kalidasa's Rsis 99 refers in the context of the possibility of Rama feeling scared of it: kataro 'si tarjitah parasudharaya mama 125 and the bow. It was the latter which he had placed before Rama asking him with a view to testing his strength, to put the string on it and applying the arrow on it draw it: tan madiyam idam ayudham jyaya sangamayya sasaram vikrsyatam. 126 A great warrior, his missile had remained unimpeded even against the Kraunca mountain: bibhrato 'stram acale 'py akunthitam. 127 Even though recluses, leading a secluded life in a forest, the Rsis were, conversant with worldly affairs. Kanva's statement : vanaukaso 'pi santo laukikajna vayam 128 is fully corroborated by the advice that he, the bachelor one, gives to the young bride Sakuntala as she is getting ready to leave for her husband's home which draws the remark from even the seasoned lady like Gautami that was all the advice that could be given to a bride : etavan vadhujanayopdesah129. After going through to agree in full with Sarngarava's comment that there is nothing beyond the reach of the wise: na khalu dhimatam kascid avisayo nama, 130 the comment that he had offered on Kanva's statement as quoted above. There is reference in the context of the Rsis to the Vedas, the Rgveda and the Atharvaveda in the works of Kalidasa. The sage Vasistha is said to be the repository of the Atharvanic lore: atharvanidhih131. The sage Valmiki coming to Rama with Sita and her two sons is said to be approaching the refulgent sun with Rgvedic mantra (Savitri) accompanied by proper intonation and purity: svarasamskaravatyasau putrabhyam atha sitayal rcevodarcisam suryam ramam munir upasthitah 11132 While Sakuntala is getting ready to leave for her husband's home, Kanva pronounces blessings on her in Rgvedic metre rkchandasa 'saste 133. A couplet in the Raghuvamsa mentions the hermits returning from other forests being welcomed by the holy fires in invisible forms: puryamanam adrsyagnipratyudyatais tapasvibhih 134 Mallinatha reproduces here two quotations which uphold the

poet's statement, one, prosyagacchatam ahitagninam agnayah pratyadhavanti, when those who keep fires return after being away, the holy fires receive them, two, kamam pitaram prositavantam putrah pratyadhavanti, evam etam agnayah pratyadhavanti, just as sons run to the father returning from a visit from outside, so do the fires him (who keeps them). Kalidasa has the greatest respect for the holy people of whatever age group. If there be ascetics on the one hand and the king on the other, it is the king who has to bow to them. It is he who has to leave his seat. The request of the ascetics he has to take as command. The contribution of the ascetics is more valuable to him than even the heap of jewels. Their share to the State is their penance which is imperishable. 135 It is they who sustain it. At the back of the State power lies the spiritual power. REFERENCES Note: The references and the quotations in the article are from Kalidasa's text as given in the Kalidasagranthavali, edited by Rewa Prasad Dwivedi, Banaras Hindu University, Varanasi, 1976. The Act number from the dramas and the Canto number as also the verse number from the poems have been added to facilitate consultation from other editions. 1. Anusuya - asti ko 'pi kausika iti gotranamadheyo rajarsih gautamitire pura kila tasya rajarser ugre tapasi vartamanasya kim api jatasankair devair menaka namapsarah presita niyamavighnakarinil tato vasantodararamaniye samaye tasya unmadayitr rupam preksya..... 440 Abhijnanasakuntala (Abh. S.), Act I. p. 2. pura sa darbhankuramatravrttis caran mrgaih sardham rsir maghonal samadhibhitena kilopnitah pancapsaroyauvanakitabandham II Raghuvamsa (Raghu), XIII, 39, p. 205. 3. asau tapasyaty aparas tapasvi namna sutiksnas caritena dantahi nalam vikartum janitendrasankam suranganavibhramacestitanill ibid., XIII. 41-42, p. 205. 4. caratah kila duscaram tapas trnabindoh parisankitah pura! prajighaya samadhibhedinim harir asmai harinim suranganam || CC-0. Prof. Satya Vrat Shastri Collection, New Delhi. Digitized by $3 Foundation USA

Kalidasa's Rishis 101 sa tapahpratibandhamanyuna pramukhaviskrtacaruvibhramam asapad bhava manusiti tam, ibid., VIII, 79-80, p. 163. The reference to Harini occurs in the context of Indumati's sudden death from the accidental fall of a wreath from Narada's Vina. Vasistha in his words of consolation to Aja recounts the incident to tell him of the actual position with his wife, who, being in reality a nymph turned into a human being through curse, had to go back to heaven. The inevitability of it he should accept and not grieve. The curse was limited by the sage to the sight of divine flowers. ibid., XIII. 412, p.205. 5. bhrubhedamatrena padan maghonah prabhramsayam yo nahusam cakara tasyavilambhahparisuddhihetor bhaumo muneh sthanaparigraho 'yamil ibid., XIII. 36, p. 206. 6. adah saranyam Sarabhanganamnas tapovanam pavanam ahitagnehi ciraya santarpya samidbhir agnim yo mantraputam tanum apy ahausiti! 7. Abh.S., Act IV, p. 478. 8. ibid., Act IV, p. 477. 9. Raghu. XV. 94, p. 227 ibid., XIII.45, p. 206. 10. maithilasya dhanur anyaparthivais tvam kilanamitapurvam aksanohi tannisamya bhavata samarthaye viryasrigam iva bhagnam atmanah ibid., XI. 72, p. 189. 11. na prahartum alam asmi nirdayam vipra ity abhibhavaty api tvayil sansa kim gatim anena patrina hanmi lokam uta te makharjitam || ibid., XI 84, p. 190. 12. ibid., XIV. 46, p. 215. 13. ibid., XI. 65, p. 188. 14. ibid. 15. ibid.

. kausikena sa kila ksitisvaro ramam adhvaravighatasantaye kakapaksadharam etya yacitas tejasam hi na vayah samiksyatell ibid., XI. 1., p. 183. 17. ibid., XI. 10, p. 183. 18. Abh.S, Act I,. p.440. 19. ibid., p.441 20. ibid., Act IV, p. 488. 21. ibid., p. 493. 22. ibid., p. 492. 23. ibid., Act VIII, p. 557. 24. Maricah - vatsa! kaccid abhinanditas tvaya vidhivad asmabhir anusthitajatakarmadikriyah putra esa sakuntaleyah? Raja-bhagavata krtasamskare sarvam asminn asasmahell 25. ibid., p. 551. 26. ibid., p. 558. 27. ibid. 28. Raghu., XIV. 70, p.217. 29. ibid., XIV. 73. p. 217. 30. ibid., XV. 72, p. 225. 31. atha savarajo ramah pracetasam upeyivan urikrtyatmano deham rajyam asmai nyavedayatil ibid., p.558. 32. ibid., XV. 71, p. 225. 33. ibid., XV. 74, p. 225. ibid., XV. 70, p.225. 34. Abh.S, Act. III, p. 459. 35. Raghu., XV. 31, 35, p.221. 36. Vikramorvasiya (Vikr.), Act V. p. 418. 37. ibid., p. 414. 38. Abh.S, Act VII, p.549. 39. Vikra, Act V, p. 415. 40. Abh.S., Act VII, p.547. 41. Raghu., XIV. 75, p. 217. 42. Abb.S, Act I, p. 431. 43. purusasya padesv ajanmanah samatitam ca bhavac ca bhavi.cal sa hi nispratighena caksusa tritayam jnanamayena pasyatill Raghu., VIII, 78, p. 163. Though said with reference to Vasistha it can apply to any Rishi. CC-0. Prof. Satya Vrat Shastri Collection, New Delhi. Digitized by S 3 Foundation

Kalidasa's Rsis 103 44. There is a picturesque description of the meditation practised by the Rsis through the posture called Vira, requiring as it does tremendous fortitude with its total stillness in the context of the mention of the penance grove of Atri by Rama on the way from Lanka to Ayodhya. It is said that even the trees standing in the middle of altars with their stillness for absence of wind appear to be practising Yoga: virasanair dhyanajusam rsinam ami samadhyasitavedimadhyahi nivataniskampataya vibhanti yogadhirudha iva sakhino 'pin Raghu., XIII.52, p. 206. 45. ibid., 1.73, p. 109. 46. ibid., 1.74, p. 109. 47. dharmalopabhayad rajnim rtusnatam imam smarani pradaksinakriyarhayam tasyam tvam sadhu nacarahu avajanasi mam yasmad atas te na bhavisyati matprasitim anaradhya prajeti tvam sasapa sal 48. ibid., VIII. 75, p. 163. ibid., I.76-77, p. 109 49. ibid., XIV. 72, p. 217. 50. Abh.S., Act VII, p. 557. 51. ksaumam kenacid indupandu taruna mangalyam aviskrtam nisthyutas caranopabhogasulabho laksarasah kenacit anyebhyo vanadevatakaratalair aparvabhagotthitair dattany abharanani tatkisalayodbhedapratid vandvibhihu 52. ibid. 53. ibid., Act V, p. 501. 54. ibid., Act II, p. 456. 55. ibid., Act VII, p. 559. 56. ibid., Act III, p. 459. 57. ibid., Act VII, p. 559. 58. ibid. 59. Raghu., 1.94, p. 111. 60. ibid., II.62, p. 117. 61. ibid., 1.60, p. 108. 62. ibid., I.61, p. 108. 63. ibid., 72, p. 109. 64. ibid., I. 61, p. 108. ibid., Act IV., p. 485. CC 65 ProbidityXVII 38, p 1239, New Delhi. Digitized by S 3 Foundation USA

. abhisangajadam vijajnivan iti sisyena kilanvabodhayat, ibid., VIII.75, p. 163. 67. ibid., VIII. 76, p. 163. 68. ibid., I. 57, p.107. 69. ibid., II. 69.p. 118. 70. Abh.S., Act V, p. 501. 71. ibid., Act VII, p. 557, p. 557-8. When Marica asks Dusyanta to leave for his capital he says: yad ajnapayati bhagavan. 72. sa mrnmaye vitahiranmayatvat patre nidhayarghyam anarghasilahi srutaprakasam yasasa prakasah pratyujjagamatithim atitheyahi Raghu., V.2, p. 134. 73. Abh.S., Act V, p. 500. 74. ibid., p., 501, footnote 5. 75. Raja - tena hi madvacanad vijnapyatam upadhyayah somaratah amun asramavasinah srautena vidhina satkrtya svayam eva pravesayitum arhati itil aham apy atra tapasvidarsanocite pradese sthitah pratipalayamill 76. Raghu., II.49, p. 116. 77. ibid., XIV. 74, p. 217. 78. ibid., XV. 31, p. 221. 79. ibid., XI. 10, p. 183. 80. Abh.S., Act II, p. 456. 81. ibid., Act I, p. 442. 82. ibid., Act VII, p. 559. 83. ibid., Act V. p. 499. 84. ibid. 85. ibid., Act V, p. 500. 86. ibid., Act V, p. 501. 87. ibid. 88. ibid., Act 1, p. 455; Act IV, p. 485. 89. Ku. Sam., VI.3, p. 76. 90. ibid., VI.49, p. 80. 91. Raghu., XI.5. p. 183. 92. ibid., XI.6, p. 183. 93. ibid., XI. 24, p. 185. 94. ibid., XI.41, p.186. 95. ibid., XI.2, p.183. Abh.S., Act V, p. 498

Kalidasa's Rsis 105 96. ibid., XI.7, p.183. 97. ibid., XI.21, p.184. 98. ibid., XI.23, p.185. 99. ibid., XI.35, p.186. 100. Abh. S., Act 11,p. 455, p.186. 101. ibid. 102. Raghu., 1.56., p. 107. Interestingly the word used for Agni here is havirbhujah which is just the right one to compare the Rishi with. The couple born of Daksa and Marici is said to be removed just one degree from the Creator: dvandvam daksamaricisambhavam idam tat srastur ekantaram, Abh.S., Act VII, p. 556. As a devoted wife Daksayani wants to know from her husband the duties of the wives devoted to the husbands which he explains to her with the other wives of the Rsis: Matali- - aye vrddhasakalya! kim anutisthati bhagavan maricah? (akarnya) kim bravisi? daksayanya pativratadharmam adhikrtya prstas tasyai maharsipatnisahitayai kathayaliti, ibid., p. 546. Apart from the expression maharsipatnisahitayai, accompanied with the wives of the Maharishis, with reference to Daksayani above there is reference to the wives of the Rishis in the Raghuvamsa in the description of the Asrama of Vasistha who looked up on the deer as their offspring. akirnam rsipatninam utajadvararodhibhih apatyair iva nivarabhagadheyocitair mrgaih || 103. The classic example in this case could be Marica whose hard penance is described by Matali in the following stanza : valmikagranimagnamurtir urasa sandaslasarpatvaca kanthe firnalatapratanavalayenatyarthasampiditahi ansavyapi sakuntanidanicitam bibhraj jatamandalam yatra sthanur ivacalo munir asav abhyarkabimbam sthitahu "Immovable like the trunk of the tree, stands the yonder sage, facing the sun's orb with his body half-buried in an anti -hill, with his breast closely covered over with sloughs of serpents, hard pressed at the throat with a ring of withered tendrils of creepers, and wearing a mass of matted hair overspreading his shoulders and closely filled with birdsnests ( Translation from M.R. Kale). Dusyanta also calls the Rsis as kastatapas, of hard penance: namo CC-0. Prof. 'smai kastatapafrection, New Delhi. Digitized by S 3 Foundation USA

. Abh.,S., Act I. p. 440. 105. For Kanva: 1. Vaikhanasah - esa khalu kanvasya kulapater anumalinitiram asramo drsyate! Raja - api sannihito 'tra kulapatih? 1 2. Raja - api nama kulapater iyam asavarnaksetrasambhava syat? ibid,. Act I, pp. 432, 436. 106. For Vasistha: nirdistam kulpatina sa parnasalam! 107. For Visvamitra: rtvijah kulapater yathakramam vagyatasya niravartayan kriyahi Raghu., 1.95, p. III. ibid., XI. 30, p. 185. 108. Abh.S. ed. M.R. Kale. Gopal Narayen & Co., Bombay, 1920. 109. ibid., p. 14. 110. For Vasistha: tava mantrakrto mantrair durat prasamitaribhih, Raghu., V. 4, p. 134. 111. For Varatantu: apy agranir mantrakrtam rsinam kusagrabuddhih kusali gurus te ibid., V. 4. p. 134. 112. For Valmiki: sakha dasarathasyapi janakasya ca mantrakrt. 113. Ku. Sam., V. 16, p. 70. 114. Raghu., XI. 32, 185. 115. ibid., XV.59, p. 224. ibid., XV. 31. p. 221 116. Rama is said to have given a send off to the Rishis at the conclusion of his sacrifice where the gifts are said to have been the tears of the friends: rsin visrjya yajnante suhrdasrupuraskrtan ibid., XV. 86, p. 226. Nandargikar reads here suhrdas ca puraskrtan in place of Rewa Prasad Dwivedi's suhrdasrupuraskrtan, Whatever the reading, the Rishis being puraskrta honoured, with gifts at the conclusion of the sacrifice is evident from it. 117. Rama's grandson Atithi at the conclusion of his sacrifice is said to have honoured priests with rich gifts: rtvijah sa tatha 'narca daksinabhir mahakratau yatha sadharanibhutam namasya dhanadasya call Raghu., XVII 80 $3 CC-0. Prof. Satya Vrat Shastri Collection, New Delhi. Digitized by S 3 Fold ps.243.

Kalidasa's Rsis 107 118. arya 'py arundhati tatra vyaparam kartum arhati prayenaivamvidhe karye purandhrinam pragalbhatal 119. Raghu., XV. 59, p. 225. 120. Ku. Sam., VI.3, p. 76. Ku. Sam., XI. 32, p. 78. 121. ibid., VI. 4, p. 414. 122. Vikr., Act V, p. 414. 123. Raghu., XI.21, p. 184. 124. ibid., XI.66, p. 188. 125. ibid., XI.78, p. 189. 126. ibid., XI.77, p. 189. 127. ibid., XI.74, p. 189. 128. Abh. S., Act IV, p.491. 129. ibid. 130. ibid. 131. Raghu., I. 59, p. 108. 132. ibid., XV. 76, p. 225. 133. Abh., S. Act. IV, p. 486. 134. Raghu., 1.49, p. 107. - 135. Raja murkha! anyam eva bhagam ete tapasvino nirvapanti yo ratnarasin api vihayabhinandyate! pasya..... yad uttisthati varnebhyo nrpanam ksayi tat phalami tapahsadbhagam aksayyam dadaty aranyaka hi nahu Abh. S., Act II, p. 454.