Nigama Sarma and His Sister

By TENALI RAMAKRISHNA KAVI
(Rendered from Telugu by ‘Rasika’)

[EDITOR’S NOTE: Tenali Ramakrishna is famous in South Indian folklore as a humorist at the Court of Sri Krishnadeva Raya of Vijayanagara. But he was also a renowned poet and devotee. His ‘Panduranga Mahatyam’ is reckoned as one of the five great classics in Telugu literature of the medieval period. For choice expression and power of narration, Ramakrishna is among the poets of the first rank. The Episode of Nigama Sarma, taken from the Third Canto, is a vigpette of contemporary life, and the sister who tries to wean him from evil ways, is the ideal housewife, gracious, loving, yet firm in her attitude to her erring brother.
Triveni will gladly publish renderings from the classics in all Indian languages.]

Born in a noble Brahmin family, of extraction pure as rice of the rajana seed, esteemed by all as the granary of the Vedas, the home of the Sastras, and the meeting place of all arts, there lived one by name Sabhapati, scrupulous in maintaining the sacred fire, comparable to the moon in the splendour of his brilliance. (3)

He was a citizen of Pithikapura (Pithapur) the bright jewel of the Kalinga kingdom, and the doyen of his community at the place. (4)

After long and devoted worship of the gods, of sufficient merit to bring down the gods from the heavens to the earth and to elevate the entire Brahmin race–the gods of the earth–to heaven, there was born to his wife a son by the grace of the gods. (5)

In course of time, the child grew into a handsome youth, attractive as the God of Love to the minds of women, exemplary in his manners, generous by nature, enjoying the shelter of his great father still alive. The faint trace of a moustache just visible on his lip, bright with the bloom and charm of youth, rivalling the moon in his brilliance and excellence in eloquence too. (6)

Nigama Sarma was the name given by his father to this Brahmin youth. (7)

But,

Though he was born in a famous Brahmin family, reputed for generations for their mastery of the Vedas and Vedangas, and though he had glimpsed (with his intellect) the subtle significance of the sacred texts, yet his mind turned to Kama (worldly enjoyment) the third Purushartha. Such was the force of destiny. Shampooing for the head, massage for the body, clothes of pure white for wear, well cooked food of fine rice, sandal paste for the limbs, a wreath of fragrant flowers on his hair, betel (with camphor) on his lips, several jewels all over his body, the young man flitted along the streets of the town like a smooth bright pearl, washed clean of all impurity. (9)

With the single sacred thread on his body, scarce visible, the loose lower end of the garment, fragrant with scents, trailing on the ground, the bright red of the betel on his lip veiling the impressions of the teeth of women, the neck, with the marks of the nails of women, resembling the lined conch shell of cupid, accompanied by companions and jesters, clad in the garments used by women and discarded, he would roam laughing on the thoroughfares of the town, graceful in his bearing,–the youth now devoid of all merit except of his birth. (10)

The face and body of his wife were now repulsive to him like the waning moon and empty vessels, and the faces and bodies of the women of the brothels were attractive to him like the full moon and vessels full of water. (11)

He did not care to blow the sacrificial fire but he would breathe out hot sighs in his lust for women.

He did not offer oblations to the gods at the prescribed times, but he would fold his hands eagerly before jealous women, offended with him for his disloyalty.

He did not bother about the discussions of the Vedic scholars, but he set about, the first thing in the morning, to settle the disputes for women among men of loose character like himself.

He did not care to take the sacred water in which God Vishnu’s feet had been washed in worship, but he would drink deep of the nectar of women’s lips.

He hesitated to wear the sacred marks of religion on his limbs, but he did not mind showing on his limbs the marks left by the finger nails of women,–this debauchee peerless among men of vile character. (12)

The name, of Nigama Sarma (‘learned in the Vedas’) proved quite untrue in his case, as the depraved young man began to conduct himself in a way far removed from that prescribed by the Vedas and followed by the students of the Vedas. (13)

By stages, he grew confirmed in his evil ways, and when his elders scolded and tried to correct him, he became hardened and finally even discarded the pretence of conformity to virtue or recourse to stealth for his vices. (14)

The family wealth that had been gradually accumulated bit by bit by his forefathers, who gathered and preserved like ants through generations, fell into his hands, and disappeared rapidly like the blood from the body of one stung by a serpent. (15)

For his growing expenses he began with pawning the jewels on his body with the pawn-broker without any reluctance. Bit by bit, he stole the jewellery of his mother. Then he got at the bonds executed by debtors to his father and offered them for sale at discount, for whatever they might fetch him. Then he went on to borrow from the money-lenders at exorbitant rates of interest, pledging the lands of the family, and lands cultivated on lease for others. No one could foresee where the mad career of dissipation of the dissolute youth would ultimately lead him. (16)

Perhaps because he was born in Kalinga, he did not mind being pointed out for his wickedness, and gradually drifted away from the company of all good men. (17)

Borrowing wherever he could, begging among his relatives whenever necessary, the Brahmin youth could yet find no limit to his sensuality. (18)

Given to drink in the abodes of his friends, never returning home for days together, he began to resort to gambling, lies, and thefts, for the funds necessary for his expenses, and fell from the height of prosperity to the lowest depths of degradation. (19)

The creditors began to harass him when the loans were not repaid in time; he could not move about in the town; he had to wander in the outskirts, without even timely meals, begging for food in a feeble voice. (20)

For food and cloth he was obliged to beg even among the low-class people with the readiness of a beggar, like a Sanyasin. Alas! even where he had led a prosperous life with wreaths of flowers in his hair, he had to lead a disgraceful life of poverty like one bearing logs of wood, while the whole town mocked at him for the glaring reverse. (21)

Like dried musk, like food cooked long ago and unfit for human consumption any longer, like a lake in which the water has disappeared,–such was the condition of the dishonoured young man. (23)

Meanwhile, one day, a sister of the depraved young man (learning the posture of affairs) started for her parental home, accompanied by her husband and several children, with the intention of reclaiming the miscreant to the path of virtue. (23)

She covered the distance which was five yojanas and reached the place.¹ First she endeavoured to assuage the grief of her aged parents, tossing hopelessly on a wild sea of sorrow on account of the ignominious conduct of their son, by her soothing acts of physical service and engaging conversation. Then she set about to restore order in the house. She arranged for the revival of the observance of the traditional activities of the household such as the daily worship of the gods, and hospitality to the guests; she secured possession of the family funds and took steps to preserve the slender remnant of the family purse (handed over by her mother) left after the extravagance of the dissolute young man; then she organised the work of the household, allotting to the servants their respective duties. She redressed their grievances and won their allegiance which was quite necessary for the furtherance of her plan. Then she turned her attention to the family library and set her husband to rescue the volumes from decay and danger of destruction by fire and white ants and borrowers. Thus she restored the house to its former well-managed condition and even revived the practice of recitation of the Vedas by the students and elders. She succeeded also in securing possession of such lands and farmyards (gifted to the family by kings of old) as had not been mortgaged or sold by her brother or lost by continued neglect, and asserted the right of ownership of the family over fields, trees, banks and garden-lands still belonging to them, by appointing watchmen. Her eagle glance finally fell upon the young wife of the miscreant, the worst hit by his misconduct. When she contemplated her extraordinary beauty in all the charm and freshness of youth, and realised the futility of it all, like moonlight in a forest or the attempts to tend the palasa tree to make it blossom out of season, even her brave heart could not bear it, and hot tears of compassion gathered in her eyes and she felt unnerved for a moment. But just then, like a star falling from the sky, from somewhere, the scamp appeared on the scene. He approached home for breakfast but finding his sister there unexpectedly, he hesitated to advance and accost her out of very shame; nor could he retreat now having been noticed by her, without being guilty of violating the most elementary canons of courtesy and good manners. So he stopped short at a respectable distance and saluted her with bent head. She saw him thus for the first time after a long interval of years, noting the marks of debauchery even on his face. She advanced to embrace him but it was such a repulsive sight to her, and overcoming the rising physical aversion by an effort of the will, she blessed him in satirical words, wishing him the pleasure of Simantha.² She noticed at the same time the impatience of the young man, his eagerness to escape from the awkward situation and his unwillingness to take any rebuke, however veiled. She at once assumed a very agreeable tone and manner, and using sweet words of friendliness and affection, passing on to his hands her own last child–his youngest nephew with a face chubby and round as the disc of the moon–invited him to dinner in the company of his brother-in-law which she promised to get ready. (24)

She signed with a glance of her eye to his young wife who was standing by. That lady took the hint and washed her husband’s feet in pleasant cold water and dried them even with the warmth of her breath. (25)

Nigama Sarma’s sister got ready an attractive dinner as though for an honoured guest, excelling the gods in merit, and set it before him in the twinkling of an eye. (26)

She arranged for a good bath for him, gave him clean white clothes to wear, dried his hair and dressed it with flowers, provided him with sandal paste for the limbs, and placed the food before him–which had been duly offered to the household gods first–in the company of his parents and her own husband and children; (27)

Thus he enjoyed a hearty meal, and, with a glad heart and a smile on his lips, apparently like a model householder, he began to enjoy the betel prepared carefully and handed to him by his wife, seated comfortably on the pial in front of the house. Meanwhile the sister finished all her work in the dining-hall and approached him, accompanied by her several young children of varying ages; Loosening the knot of hair on his head, she dressed it well with oil, and herself taking the betel prepared for her also by his wife, began to address him, seated in a dignified pose on the seat placed for her by the servant, with her infant son at her breast, while her sister-in-law plied the fan by her side. She shone like the Goddess Lakshmi on the lotus. (She then admonished her brother.)(28-32)

“Brother mine! How is it you never thought of a visit to me all these years? Was it for fear of the break it may mean in the regular course of your Vedic studies? I have been eagerly looking forward to such a visit for a long time and your brother-in-law too has been longing for it. (33)

The son should always endeavour to excel his father in riches, talent and character, like the moon rising from the sea. Otherwise he will be like the drab pebble which is found in a mine of precious stones used for worship. (34)

After I was married and made over to another family, and when you, the eldest among the remaining children, took to evil ways, what a dire calamity it must have meant to your aged parents, looking to you for protection in the old age? (35)

“You did not shrink from the disgrace of soiling the prestige and bringing down the high reputation of the family for probity, a family whose fame has been maintained unsullied so far, right down from their progenitor Brahma.”

When she thus dwelt upon his misconduct and spoke severely to her foolish brother, her voice trembled with grief and indignation; yet she was intent on winning him over to repentance and reformation and so she changed, her manner, controlled her anger and continued in a conciliatory tone. (37)

Your parents tottering in their gait and trembling with old age, your young brothers not yet on their feet, Your young wife, all these servants, farmlands, and dumb cattle, you have to protect and help, without deserting them. The welfare of all of them rests on you as the entire story of the Mahabharata hinges on the part played by Karna. (38)

I have been bragging among my friends and acquaintances at my place: “My brother excels even the God Brahma in his virtues and talents, and when he performs, as he is sure to, the Soma sacrifice, I will occupy the place of honour on the platform, respected by all.’ I never knew that you were meanwhile degenerating into such a worthless scamp here, O my brother! (39)

“I can understand your spending all the cash in recklessness, but how could you bring yourself to sell away those precious paddy fields, surrounded by endless hedges, where three crops of excellent variety of rice have been grown every year, as though you had been unmarried and had no one to provide for after you. (40)

“If you had been affected by excess of sexual passion, you could have married some young women of good families of your own caste and enjoyed pleasure to the limit of your desire; there would have been nothing objectionable in that,–a householder enjoying sensual pleasure in the permitted modes and within the restraints set by the scriptures. Even sages have done it. (41)

“But if one runs after professional harlots, one’s health and wealth will both be ruined; even princes will not be able to stand the drain and no sensible man will care for the professional women of the brothels, the nests of all sorts of vice and wickedness. (42)

“At least now, do give up your wicked ways, take my advice; and if you want, I shall procure for you any treasure, even the Kamadhenu or Kausthubham, the precious jewel of God Vishnu, if only you leave your wicked and dissolute friends. I cannot bear to see you descending to such depths, my own brother, who grew up in the lap of luxury, always above your peers in everything.” (44)

When his sister exhorted him thus affectionately, the young man received the reprimand and advice in good spirit, perhaps partly because he had been for a long time suffering for lack of regular food and clothing and other normal comforts of civilised life to which he has accustomed from the beginning, and the reformed career suggested by her held out a prospect of enjoying them at least. (45)

He therefore settled down to a reformed life and gradually he began to visit the palace of the local magnate, and resume his neglected studies. If his erstwhile companions accosted him, he would avoid them by lowering his looks. He would console his wedded wife, greet the elders every morning, offer daily worship to the gods, entertain the guests with hospitality, take good care of the cattle, look after the fields and crops, wash and keep ready the ceremonial clean clothes for his father, indulge in pleasant jokes with his brother-in-law, visit the market place and arbitrate in local disputes. (46)

But all this change was only on the surface and destined to prove short-lived, not sincere and lasting, as he was now only like the sharp edge of a knife, smeared over with honey. ³ (47)

¹ This (No. 24) is a long, continuous passage in sonorous prose.
² A ceremony performed during the first pregnancy of a young married woman.
³ Nigama Sarma relapses into his old ways, and goes through many misadventures, till at last he is redeemed through his devotion to Sri Panduranga.