References to the Divinities in the "Meghadūta"
Total Page：16
File Type：pdf, Size：1020Kb
Visnu, iva, and Klidsa : references to the divinities in the "Meghadta" Autor(en): Feller, Danielle Objekttyp: Article Zeitschrift: Asiatische Studien : Zeitschrift der Schweizerischen Asiengesellschaft = Études asiatiques : revue de la Société Suisse-Asie Band (Jahr): 66 (2012) Heft 2 PDF erstellt am: 11.10.2021 Persistenter Link: http://doi.org/10.5169/seals-306443 Nutzungsbedingungen Die ETH-Bibliothek ist Anbieterin der digitalisierten Zeitschriften. Sie besitzt keine Urheberrechte an den Inhalten der Zeitschriften. Die Rechte liegen in der Regel bei den Herausgebern. Die auf der Plattform e-periodica veröffentlichten Dokumente stehen für nicht-kommerzielle Zwecke in Lehre und Forschung sowie für die private Nutzung frei zur Verfügung. Einzelne Dateien oder Ausdrucke aus diesem Angebot können zusammen mit diesen Nutzungsbedingungen und den korrekten Herkunftsbezeichnungen weitergegeben werden. Das Veröffentlichen von Bildern in Print- und Online-Publikationen ist nur mit vorheriger Genehmigung der Rechteinhaber erlaubt. Die systematische Speicherung von Teilen des elektronischen Angebots auf anderen Servern bedarf ebenfalls des schriftlichen Einverständnisses der Rechteinhaber. Haftungsausschluss Alle Angaben erfolgen ohne Gewähr für Vollständigkeit oder Richtigkeit. Es wird keine Haftung übernommen für Schäden durch die Verwendung von Informationen aus diesem Online-Angebot oder durch das Fehlen von Informationen. Dies gilt auch für Inhalte Dritter, die über dieses Angebot zugänglich sind. Ein Dienst der ETH-Bibliothek ETH Zürich, Rämistrasse 101, 8092 Zürich, Schweiz, www.library.ethz.ch http://www.e-periodica.ch VI..U, SIVA, AND KALIDASA: REFERENCES TO THE DIVINITIES IN THE MEGHADUTA Danielle Feller, Université de Lausanne Abstract In Kalidasa’s famous lyrical poem, the Meghaduta, the most frequently mentioned divinities are Siva and Vi..u, along with their avataras, family members and attendants. The two gods appear in the context of geographical or mythological references, and in comparisons. Even though they are cited practically an equal number of times, their functions in the poem are in quite a contrast: Vi..u is connected to the past, to the rasa of love in separation especially in the form of Rama) and never appears as a contextual character in the narrative. Siva, on the contrary, is about to be met in person by the cloud, he appears as a present, even ubiquitous deity, and, in the company of his wife, is connected to the rasa of love in union. Furthermore, Siva unlike Vi..u) also appears in devotional contexts, the cloud being requested by the exiled yak.a to worship the god and his family in various shrines on its way to the Himalaya. This last point seems to confirm the usual contention that Kalidasa was a Sivaite. 1. Introduction Kalidasa, the most famous of Indian poets, and his celebrated lyrical poem, the Meghaduta,1 are both well-known, and hardly need an introduction. Kalidasa probably lived during the early Gupta era, and “was born about 400 A.D. in the city of Ujjayini the modern Ujjain), a city he describes lovingly in the Meghaduta.” Lienhard 1984: 115). It it generally accepted that he was “a devout worshipper of Siva, though by no means a narrow-minded sectarian.” See Kale 1969: ix). 2 Kalidasa’s religious affinities and affiliations have mostly been 1 KALE, 1969: vii, classifies the Meghaduta under the category of kha..a-kavyas short poems) and calls it “the crest-jewel of Kha..a-Kavyas” 1969: viii). It further falls into the sub-category of sandesakavyas or dutakavyas messenger-poems), of which it is the most famous and oldest extant example, though probably not the first see LIENHARD, 1984: 113– 114). 2 See also LIENHARD, 1984: 115, who writes that Kalidasa was a “Sivaite Brahman”. AS/EA LXVI•2•2012, S. 307–325 308 DANIELLE FELLER studied in his mahakavyas, the Raghuva.sa and the Kumarasa.bhava.3 In this paper, I propose to examine what is the state of affairs in the Meghaduta, and to analyse the Meghaduta from the perspective of its references to the divinities of Hinduism. A cursory reading of the poem reveals that the gods most often alluded to are Vi..u and Siva, along with their families, attendants, avataras4 or manifestations. They are mentioned in the following verses the references are given to Kale 1969): Purvamegha: 1.1 V) 5 ; 1.7 S) 6 ; 1.12 V); 1.15 V); 1.36 S); 1.37 S); 1.39 S); 1.46 S); 1.47 S); 1.49 V); 1.52 V); 1.53 S); 1.55 S); 1.58 S); 1.59 S); 1.60 V); 1.61 S); 1.62 V); 1.63 S). 7 Uttaramegha: 2.14 S); 2.40 V); 2.41 V); 2.50 V); 2.53 S). This does not mean, of course, that the other gods are completely absent: some of them are mentioned, but they play a very minor role to say the least.8 We will therefore not dwell on them here, but concentrate on Vi..u and Siva’s respective roles in the poem. A preliminary remark concerning these two – of course major – gods of Hinduism is that they are used quite contrastively by the author of the Meghaduta, and they fulfill quite different functions in the poem. Symptomatic of this is the fact that they are never mentioned together in one and the same verse; and since each verse of the Meghaduta entirely composed in the “slow moving” mandakranta metre), 3 See esp. HILLEBRANDT, 1921 / GHOSAL, 1971, the chapter entitled “Kalidasa’s Philosophy and Belief”. 4 Avataras of course essentially concern Vi..u. It seems beyond doubt that the personages who are nowadays accepted as avataras of this god were already considered so by Kalidasa. See for instance verse 1.15, where K...a is called “Vi..u in cowherd’s garb”, or verse 1.60, where Vamana is described, in a periphrastic designation, as “Vi..u when ready to put down Bali.” 5 V) means that the verse alludes to Vi..u or allied characters). 6 S) means that the verse alludes to Siva or allied characters). 7 As the cloud reaches northern India and the Himalayas, we notice a sudden cluster of allusions to Vi..u and Siva. 8 The other gods or divine beings mentioned in the poem are: Kubera, the god of riches, and the yak.a’s direct over-lord, who has no other role in the poem than that of punishing the yak.a for some fault of his, and sending him into exile 1.1); he is not mentioned by name but only called bhart. master) in 1.1; and dhana-pati- lord of riches) in 2.14 in the compound dhana-pati-sakha which designates Siva); Indra, who is indirectly referred to by an allusion to his bow, that is to say the rain-bow dhanu. kha..am akha..alasya, 1.15); Agni, the bearer of oblations huta-vaha, 1.46), who appears in connection with Skanda’s birth; Brahma, who is only mentioned once, very indirecty, in the compound Brahmavarta 1.51), the holy land where the field of the Kurus is situated; Indra’s elephant Airavata 1.65) whose face the cloud is requested to cover for a moment. AS/EA LXVI•2•2012, S. 307–325 VI..U, SIVA, AND KALIDASA 309 functions mostly as a closed entity, the two gods are in a sense kept apart by the metre itself. 2. Vi..u Let us first examine Vi..u’s role in the poem. The references to Vi..u are graphically represented in Table 1. Column 1 shows the verses in which Vi..u appears. A cursory glance reveals that Vi..u and / or allied personages and manifestations) appears in a total of 10 verses out of approximately 120 verses contained in the Meghaduta): 7 in the first song and 3 in the second song. The references are sprinkled over the first song, and rather clustered in the second. Column 2 shows that Vi..u is mentioned under various shapes and manifestations: as Rama 1.1; 1.12; 2.41); as K...a 1.15); as Vi..u himself 1.49; 2.50); as Parasurama 1.60); as Vamana 1.60). Allied characters are Rama’s wife Sita 1.1; 2.40); K...a’s brother Balarama 1.52; 1.62), and the monkey Hanumat, Rama’s faithul ally in the Ramaya.a 2.40). Column 3 lists the actual names under which these personages are mentioned, which often differ from the most commonly used names I have chosen to give in the second column: some are patronymics, others periphrastic designations, or else, they refer to some characteristic of the personage. Column 4 describes the occasions on which the god is mentioned: we see that the allusions to Vi..u and allied figures basically serve three purposes in the poem: geography, mythology and comparison. Mostly two or three of these at the same time. The exact context is summarised in column 5.) We shall presently examine more closely the contents of column 4. AS/EA LXVI•2•2012, S. 307–325 310 DANIELLE FELLER Verse Personage Given Name Occasion Remarks 1.1 Rama rama-giri- geography the yak.a sojourns on Mt Rama’s mountain) mythology Ramagiri, the waters of Sita janaka-tanaya- which are purified by Janaka’s daughter) Sita’s baths 1.12 Rama raghu-pati- geography Ramagiri bears the Lord of the Raghus) mythology imprint of Rama’s feet 1.15 K...a gopa-ve.asya vi..o. comparison cloud K...a of Vi..u in cowherd’s mythology garb) 1.49 Vi..u sar.gi.a. comparison cloud Vi..u of the archer) 1.52 Balarama la.gali geography like Balarama before possessing a plough) mythology him, the cloud should comparison drink the waters of Sarasvati 1.60 Parasurama bh.gu-pati- geography Parasurama pierced a lord of Bh.gus) mythology hole in Mt Krauñca; Vamana baliniyamanabhyudyatasya comparison cloud Vi..u’s foot … vi..o.