Part 2a - Lessons of the Shakuntala

We have already remarked that the Sakuntalam is protest of Brahmanism against Buddhism. It briefly touches the main points of popular Buddhism and places before the audience the Brahmana's opinion on them. It has nothing to do with the philosophy of Buddhism but concerns itself with its popular aspect. Thus the most important point for it to consider is the way in which Buddhism affects people's notion of the existence of God. Direct Perception (a) is the only sort of proof admitted as satisfactory by the Buddhist. But the existence of God is a matter for Inference() As such it is not indisputable. Hence it is waste of time to discuss whether God exists or not. The question is better left out of consideration altogether. The poet's reply to this is that in the first place, there is unimpeachable Testimony (for the existence of God; note the word ahuh- declarein yamahah saba vijaprakrtiriti and in vedantesu yamaharekapurusam ) | The witnesses had direct Perception (a) of God. To us His existence is evident from the manifestations around us (e. f. pratyacabhistanubhih prapanna isah ; parigatasaktinaumla alfa) Besides, such of us as are steady in their devotion are allowed the privilege of having direct Perception of Him. (c. f. sthirabhaktiyoga sulabhah sthanuh ) | Again, the discussion of this question is a necessity. It is of vital importance both to the Buddhist and the Brahmanas. Re-birth (g) is admitted by the Buddhist too. This evil-re-birth-can be avoided by the grace of God alone, who in the plenitude of His power, will sever the of the devotee. Hence it is that the poet ends with the prayer "f ca capayatu nilalohitah punarbha va parigatasaktiratmabhuh " - Let Nila- Lohita cause

32 ABHIJNANA SAKUNTALAM the cessation of my re-birth. The prayer is put in the causa tive form. He does not say "Let re-birth cease." 99 The poet next combats the belief-due undoubtedly to Buddhist teachings-that renunciation of the world (M) is a necessity to facilitate meditation (acen) Without this the devotee will not merit the grace of God and escape rebirth. Kalidasa lays it down that the house-holder (2) who properly does his duty practises every day thereby merits Divine favour. This sentiment he very aptly puts into the mouth of one who has himself renounced the world. Thus a disciple of says of the king- adhyakranta vasatiramunapyasrame sarva bhogya racayogadayamapi tapah pratyaha sanjinoti | genfu di a ofa afgaarcuzzila: punyah sabdo muniriti muhah kevala rajapurvah || Besides thus promoting the practice of penance, the secures blessings that are in themselves of no mean value. No lovely sight on earth is comparable to the sight of the son's face. In Act VII we read.. alacadantamukulananimittaha sairavyaktavarna ' ramaniyavacah pravrttin | ankasrayapranayinastanayat vahanto dhanyastadangarajasa malinobhavanti || The thrill of pleasure from a son's touch is indescribable. Says dusyanta- anena kasyapi kulamkurena spastasa gava su sukha samavam | hi niti cetasi tasa kuryyada yasyayamangat krtinah prarudha़h || Again Kalidasa continues, the man who renounces the world shifts for himself only. He has no thought for his forefathers. How selfish! Look at the plight he leaves his ancetors in. Thinking of his childlessness, Dushyanta exclaims-

INTRODUCTION-THE LESSON HERE asmat para yathasrutisamma tani ko nah kule nivapanani karisyatiti | 33 nuna ' prasutivikalena maya prasikta dhauta sesamudakam pitarah pibanti || Leave apart the consideration for the ancestors; from selfish motives too one should think twice before renouncing the world. For instance what is to become of the ancestral wealth the would-be Sannyasin has to inherit. It goes to others who hadnever toiled for it. Dushyanta thus gives expression to this disquieting thought- anapatyah kila tapakhau| kasta khalvanapatyata evam bhoh santaticcha daniravalamvana mulapurusavasane sampadah paramupatisthanta | mamapyanta purusa sapriya esa vrttantah | kutumba Here the poet meets a possible rejoinder of the Buddhists viz : Let one beget a son and then take up sannasa as sakasi ha did. Hold ! says the poet. Have you thought of your dependants, the 3/4 whom it is your duty to maintain? Apparently you have not. Considerations of self should come last to the Brahmana. Complete sacrifice of self should be the guiding principle of the Brahman's life. Learn to think of others. Rear your child, see that he is able to take care of himself and to succour distressed relatives, then go out by all Thus Kanya says to Sakuntalameans. bhutva ciraya caturantamahisapatni daupyantimapratiratha tanayam nivesya | bharta tadarpitakutambabharena sai santa karisyasi padam punarasrame'smin || Lastly the Buddists deny the efficacy of sacrifice and describes them as due to the desire of wily Brahmanas to secure a source of livelihood to themselves at the expense of a credulous society. Against this the poet place the testimony of no less a personage than the father of Indra who thus speaks of the utility of sacrifices- taba bhavatu vida़ौjah prajyavastih prajasu tvamapi vitatayajnah svarginah prinayasva | yugasataparivarttavamanyo'nyakrtyam na yatamubhayalokanugrahaslaghaniyaih || +

34 ABHIJNANA SHAKUNTALAM As to the cupidity of the Brahmanas, Dushyanta himself declares that he gets more from the ascetics than from the classes- yaduttisthati varnabhyo nrpanam cayi taddhanam | tapah sada bhagamaksayya dadatyaranyaka hi nah || Brahmanas, as a class instead of deserving contempt as the denunciation of the Buddhists imply, deserve the highest respect. Expression of this sentiment occurs frequently in the Sakuntalam. sarakhati sratimahatam mahiyatam is only one instance out of dozens. Disrespect towards a Brahmana, intentional or unintentional, leads to awful consequences as is seen from the sufferings of Sakuntala through the curse of Durvasas. These are some of the teachings of the Sakuntalam in its capacity as an antidote to Buddhism. I purposely pass over illustrations of the law of and other things it has in common with Buddhism. The lessons are worked into the body of the text not merely without the obtrusiveness of a sermon, but with the highest dramatic skill that leaves lasting impressions with the reader though he is all along not even aware of their presence there.