Translations Of Shakuntala And Other Works Part 38

THE BIRTH OF THE WAR-G.o.d

_The Birth of the War-G.o.d_ is an epic poem in seventeen cantos. It consists of 1096 stanzas, or about 4400 lines of verse. The subject is the marriage of the G.o.d s.h.i.+va, the birth of his son, and the victory of this son over a powerful demon. The story was not invented by Kalidasa, but taken from old mythology. Yet it had never been told in so masterly a fas.h.i.+on as had been the story of Rama's deeds by Valmiki. Kalidasa is therefore under less constraint in writing this epic than in writing _The Dynasty of Raghu_. I give first a somewhat detailed a.n.a.lysis of the matter of the poem.

_First canto. The birth of Parvati_.--The poem begins with a description of the great Himalaya mountain-range.

G.o.d of the distant north, the Snowy Range O'er other mountains towers imperially; Earth's measuring-rod, being great and free from change, Sinks to the eastern and the western sea.

Whose countless wealth of natural gems is not Too deeply blemished by the cruel snow; One fault for many virtues is forgot, The moon's one stain for beams that endless flow.

Where demiG.o.ds enjoy the shade of clouds Girding his lower crests, but often seek, When startled by the sudden rain that shrouds His waist, some loftier, ever sunlit peak.

Where bark of birch-trees makes, when torn in strips And streaked with mountain minerals that blend To written words 'neath dainty finger-tips, Such dear love-letters as the fairies send.

Whose organ-pipes are stems of bamboo, which Are filled from cavern-winds that know no rest, As if the mountain strove to set the pitch For songs that angels sing upon his crest.

Where magic herbs that glitter in the night Are lamps that need no oil within them, when They fill cave-dwellings with their s.h.i.+mmering light And s.h.i.+ne upon the loves of mountain men.

Who offers roof and refuge in his caves To timid darkness shrinking from the day; A lofty soul is generous; he saves Such honest cowards as for protection pray,

Who brings to birth the plants of sacrifice; Who steadies earth, so strong is he and broad.

The great Creator, for this service' price, Made him the king of mountains, and a G.o.d.

Himalaya marries a wife, to whom in course of time a daughter is born, as wealth is born when ambition pairs with character. The child is named Parvati, that is, daughter of the mountain. Her father takes infinite delight in her, as well he may; for

She brought him purity and beauty too, As white flames to the lamp that burns at night; Or Ganges to the path whereby the true Reach heaven; or judgment to the erudite.

She pa.s.ses through a happy childhood of sand-piles, b.a.l.l.s, dolls, and little girl friends, when all at once young womanhood comes upon her.

As pictures waken to the painter's brush, Or lilies open to the morning sun, Her perfect beauty answered to the flush Of womanhood when childish days were done.

Suppose a blossom on a leafy spray; Suppose a pearl on spotless coral laid: Such was the smile, pure, radiantly gay, That round her red, red lips for ever played.

And when she spoke, the music of her tale Was sweet, the music of her voice to suit, Till listeners felt as if the nightingale Had grown discordant like a jangled lute.

It is predicted by a heavenly being that she will one day become the wife of the G.o.d s.h.i.+va. This prediction awakens her father's pride, and also his impatience, since s.h.i.+va makes no advances. For the destined bridegroom is at this time leading a life of stern austerity and self-denial upon a mountain peak. Himalaya therefore bids his daughter wait upon s.h.i.+va. She does so, but without being able to divert him from his austerities.

_Second canto. Brahma's self-revelation_.--At this time, the G.o.ds betake themselves to Brahma, the Creator, and sing a hymn of praise, a part of which is given here.

Before creation, thou art one; Three, when creation's work is done: All praise and honour unto thee In this thy mystic trinity.

Three various forms and functions three Proclaim thy living majesty; Thou dost create, and then maintain, And last, destroyest all again.

Thy slow recurrent day and night Bring death to all, or living light.

We live beneath thy waking eye; Thou sleepest, and thy creatures die.

Solid and fluid, great and small, And light and heavy--Thou art all; Matter and form are both in thee: Thy powers are past discovery.[]

Thou art the objects that unroll Their drama for the pa.s.sive soul; Thou art the soul that views the play Indifferently, day by day.

Thou art the knower and the known; Eater and food art thou alone; The priest and his oblation fair; The prayerful suppliant and the prayer.

Brahma receives their wors.h.i.+p graciously, and asks the reason of their coming. The spokesman of the G.o.ds explains to Brahma how a great demon named Taraka is troubling the world, and how helpless they are in opposing him. They have tried the most extravagant propitiation, and found it useless.

The sun in heaven dare not glow With undiminished heat, but so As that the lilies may awake Which blossom in his pleasure-lake.

The wind blows gently as it can To serve him as a soothing fan, And dare not manifest its power, Lest it should steal a garden flower.

The seasons have forgotten how To follow one another now; They simultaneously bring Him flowers of autumn, summer, spring.

Such adoration makes him worse; He troubles all the universe: Kindness inflames a rascal's mind; He should be recompensed in kind.

And all the means that we have tried Against the rogue, are brushed aside, As potent herbs have no avail When bodily powers begin to fail.

We seek a leader, O our Lord, To bring him to his just reward-- As saints seek evermore to win Virtue, to end life's woe and sin--

That he may guide the heavenly host, And guard us to the uttermost, And from our foe lead captive back The victory which still we lack.

Brahma answers that the demon's power comes from him, and he does not feel at liberty to proceed against it; "for it is not fitting to cut down even a poison-tree that one's own hand has planted." But he promises that a son shall be born to s.h.i.+va and Parvati, who shall lead the G.o.ds to victory. With this answer the G.o.ds are perforce content, and their king, Indra, waits upon the G.o.d of love, to secure his necessary co-operation.

_Third canto. The burning of Love_.--Indra waits upon Love, who asks for his commands. Indra explains the matter, and asks Love to inflame s.h.i.+va with pa.s.sion for Parvati. Love thereupon sets out, accompanied by his wife Charm and his friend Spring. When they reach the mountain where s.h.i.+va dwells, Spring shows his power. The snow disappears; the trees put forth blossoms; bees, deer, and birds waken to new life. The only living being that is not influenced by the sudden change of season is s.h.i.+va, who continues his meditation, unmoved. Love himself is discouraged, until he sees the beauty of Parvati, when he takes heart again. At this moment, s.h.i.+va chances to relax his meditation, and Parvati approaches to do him homage. Love seizes the lucky moment, and prepares to shoot his bewildering arrow at s.h.i.+va. But the great G.o.d sees him, and before the arrow is discharged, darts fire from his eye, whereby Love is consumed. Charm falls in a swoon, s.h.i.+va vanishes, and the wretched Parvati is carried away by her father.

_Fourth canto. The lament of Charm_.--This canto is given entire.

The wife of Love lay helpless in a swoon, Till wakened by a fate whose deadliest sting Was preparation of herself full soon To taste the youthful widow's sorrowing.

Her opening eyes were fixed with anxious thought On every spot where he might be, in vain, Were gladdened nowhere by the sight she sought, The lover she should never see again.

She rose and cried aloud: "Dost thou yet live, Lord of my life?" And at the last she found Him whom the wrathful G.o.d could not forgive, Her Love, a trace of ashes on the ground.

With breaking heart, with lovely bosom stained By cold embrace of earth, with flying hair, She wept and to the forest world complained, As if the forest in her grief might share.

"Thy beauty slew the pride that maidens cherish; Perfect its loveliness in every part; I saw that beauty fade away and perish, Yet did not die. How hard is woman's heart!

Where art thou gone? Thy love a moment only Endured, and I for ever need its power; Gone like the stream that leaves the lily lonely, When the dam breaks, to mourn her dying flower.

Thou never didst a thing to cause me anguish; I never did a thing to work thee harm; Why should I thus in vain affliction languish?

Why not return to bless thy grieving Charm?

Of playful chastis.e.m.e.nts art thou reminded, Thy flirtings punished by my girdle-strands, Thine eyes by flying dust of blossoms blinded, Held for thy meet correction in these hands?