Shudra

“ King Shudraka beheld this from his hiding-place, and was filled with amazement and grief and admiration. And he thought: "I have never seen or heard the like of this. That good man and his family have done a hard thing for me. In this strange world who else is so brave as that, to give his son, his family, and his life for his king: If I should not make a full return for his kindness, my kingdom would mean nothing to me, and my life would be the life of a beast. If I lost my virtue, it would all be a disgrace to me." ”

“ Maitreya is neither a glutton nor a fool, but a simple-minded, whole-hearted friend.
The courtier is another character suggested by the technical works, and transformed by the genius of Shūdraka. He is a man not only of education and social refinement, but also of real nobility of nature. But he is in a false position from the first, this true gentleman at the wretched court of King Pālaka; at last he finds the courage to break away, and risks life, and all that makes life attractive, by backing Aryaka. Of all the conspirators, it is he who runs the greatest risk. ”

“ In Shūdraka we find few of those splendid phrases in which, as the Chinese [6] say, "it is only the words which stop, the sense goes on,"—phrases like Kālidāsa's [7] "there are doors of the inevitable everywhere," or Bhavabhūti's [8] "for causeless love there is no remedy." As regards the predominance of swift-moving action over the poetical expression of great truths, The Little Clay Cart stands related to the Latter Acts of Rāma as Macbeth does to Hamlet. Again, Shūdraka's style is simple and direct, a rare quality in a Hindu ”

“ And [39] another hundred he devoted to the worship of Vishnu and Shiva, after taking the ceremonial bath. And the two hundred which were left he gave to Brahmans and the unhappy and the poor. This was the way he divided and spent the money every day. Then after he had sacrificed and eaten dinner, he stood every night alone at the palace gate with his sword and shield. All this King Shudraka learned from his spies and was greatly pleased and forbad the spies to follow him again. For he thought him a wonderful man, worthy of especial honour. ”

“ There is a city called Beautiful, and it deserves the name. There lived a king named Shudraka, of tremendous power and mighty courage. He was so used to victory that the fire of his courage was kept blazing by the wind from the fans in the hands of the wives of his vanquished foes. Under his rule the earth was rich and always good, as in the days of old. And he was fond of brave men.
Now one day a Brahman named Hero came from Malwa to pay his homage to this king. He had a wife named Virtue, a son named Trusty, and a daughter named Heroic. ”

“ And further, various characters, Vasantasenā, Maitreya, the courtier, and others, have vastly gained because they do not conform too closely to the technical definitions.
The characters of The Little Clay Cart are living men and women. Even when the type makes no strong appeal to Western minds, as in the case of Chārudatta, the character lives, in a sense in which Dushyanta [14] or even Rāma [15] can hardly be said to live. Shūdraka's men are better individualized than his women; this fact alone differentiates him sharply from other Indian dramatists. ”

“ Vasantasenā is a character with neither the girlish charm of Shakuntalā [20] nor the mature womanly dignity of Sītā. [21] She is more admirable than lovable. Witty and wise she is, and in her love as true as steel; this too, in a social position which makes such constancy difficult. Yet she cannot be called a great character; she does not seem so true to life as her clever maid, Madanikā. In making the heroine of his play a courtezan, Shūdraka follows a suggestion of the technical works on the drama; he does not thereby cast any imputation of ill on Vasantasenā's character. ”

“ And Virtue fell at her husband's feet, then worshipped the Dreadful Goddess, and prayed: "O Goddess, may I have the same husband in another life, and may this same King Shudraka be saved at the cost of my son's life." And she died in the blazing fire.
Then Hero thought: "I have done my [45] duty by the king, as the heavenly voice admitted. And I have paid for the king's food which I have eaten. So now why should I want to live alone? It is not right for a man like me to go on living at the expense of all the family which I ought to support. ”

“ What! the herdsman Aryaka? Like a bird that flees from a hawk, he has fallen into the hand of the fowler. [Reflecting.] He is no sinner, this man who seeks my protection and sits in Chārudatta's cart. Besides, he is the friend of good Sharvilaka, who saved my life. On the other hand, there are the king's orders. What is a man to do in a case like this? Well, what must be, must be. I promised him my protection just now.
He who gives aid to frightened men,
And joys his neighbor's ills to cure,
If he must die, he dies; but then,
His reputation is secure.19
[He gets down uneasily.] ”

“ The sudra is the servant of the race of men; he has no rights that others need respect; he may not hear the Vedas read, and it means death to him to look into the face of priest, or king, and naught but death can free him from his state of servitude. ”

“ If the master loses his wealth, he should with excessive zeal be supported by the Sudra servant. A Sudra cannot have any wealth that is his own. Whatever he possesses belongs lawfully to his master. [184] Sacrifice has been laid down as a duty of the three other orders. It has been ordained for the Sudra also, O Bharata! A Sudra, however, is not competent to titter swaha and swadha or any other Vedic mantra. For this reason, the Sudra, without observing the vows laid down in the Vedas, should worship the gods in minor sacrifices called Paka-yajnas. ”

“ He slew King Pālaka to-day,
⁠A victim at the altar's flame. ⁠51
Chārudatta. Sharvilaka, did you set free that Aryaka, whom Pālaka took from his hamlet, and confined without cause in the tower?
Sharvilaka. I did.
Chārudatta. This is indeed most welcome tidings.
Sharvilaka. Scarcely was your friend Aryaka established in Ujjayinī, when he bestowed upon you the throne of Kushāvatī, on the bank of the Venā. May you graciously receive this first token of his love. [He turns around.] Come, lead hither that rascal, that villain, the brother-in-law of the king!
Voices behind the scenes. ”

“ Chārudatta. Not so, my friend. Your life is your own. You may not throw it away.
Maitreya. [Aside.] True. And yet I cannot live apart from my friend. And so, when I have taken the boy to his mother, I will follow my friend even in death. [Aloud.] Yes, my friend, I will take him to her at once. [He embraces Chārudatta, then falls at his feet. Rohasena does the same, weeping.]
Sansthānaka. Look here! Did n't I tell you to kill Chārudatta, and his shon, too? [At this, Chārudatta betrays fear.]
Headsmen. We have n't any orders from the king to kill Chārudatta, and his son, too. ”

“ You may, perhaps, show us the way out of our discussion."
"And of what is it that you speak?"
"The great temple of Ishtar, in Erech, which I, at the behest and for the love of the gods my fathers, have lately restored. Shûla's drawings of the new building are here."
Little Shûla's face betrayed wary signs of enthusiasm. Shûla, alone with his master the king, was an inspiriting sight; for the one was no less ardent than the other on their particular hobby. But Shûla with Amraphel on the one hand, Belshazzar on the other, and Nabonidus in the background, was an unhappy object. ”

“ Better that he were injured in body than in character. For now the people of Ujjayinī will say that my lord committed this crime because of his poverty. [She looks up and sighs.] Ah, mighty Fate! The destinies of the poor, uncertain as the water-drops which fall upon a lotus-leaf, seem to thee but playthings. There remains to me this one necklace, which I brought with me from my mother's house. But my lord would be too proud to accept it. Girl, call Maitreya hither.
Radanikā. Yes, mistress. [She approaches Maitreya.] Maitreya, my lady summons you.
Maitreya. Where is she? ”

“ Sūrya is constantly the actual solar element and is conceived in many forms, as a bird, a flying eagle, a mottled bull, the gem of the sky, the variegated stone set in the heaven. He is also the weapon of Mitra and Varuṇa, or the felloe of their car, or the car itself. He shines forth in the lap of the dawns and is the son of Aditi, and his father is Dyaus, even though many other gods are said to produce the sun. He triumphs over the darkness and the witches, drives away sickness and evil dreams, and prolongs life. ”

“ Chandanaka. If I make the inspection, that's just the same as if you had made it?
Vīraka. If you make the inspection, that's just the same as if King Pālaka had made it.
Chandanaka. Lift the pole, man! [Vardhamānaka does so.]
Aryaka. [To himself.] Are the policemen about to inspect me? And I have no sword, worse luck! But at least,
Bold Bhīma's spirit I will show;
⁠My arm shall be my sword.
Better a warrior's death than woe
⁠That cells and chains afford. ⁠17
But the time to use force has not yet come. [Chandanaka enters the cart and looks about.] I seek your protection. ”

“ Shumir lifts its gaze upward, and as it takes in more the beauty and the goodness of the world—in Sun and Moon and Stars, in the wholesome Waters and the purifying serviceable Fire, the good and divine Powers—the Gods multiply and the host of elementary spirits, mostly evil, becomes secondary. ”

“ But shir, the shervant isn't here yet.
Courtier. Be easy in your mind. He will be here presently.
[Enter Vasantasenā in the bullock-cart, and Sthāvaraka.]
Sthāvaraka. I'm frightened. It is already noon. I hope Sansthānaka, the king's brother-in-law, will not be angry. I must drive faster. Get up, bullocks, get up!
Vasantasenā. Alas! That is not Vardhamānaka's voice. What does it mean? I wonder if Chārudatta was afraid that the bullocks might become weary, and so sent another man with another cart. My right eye twitches. My heart is all a-tremble. There is no one in sight. ”

“ The moon gives place to darkness as she dips
Behind the western mountain; and the tips
Of her uplifted horns alone appear,
Like two sharp-pointed tusks uplifted clear,
Where bathes an elephant in waters cool,
Who shows naught else above the jungle pool. ⁠6
Maitreya. Well, here is our house. Vardhamānaka, Vardhamānaka, open the door!
Vardhamānaka. I hear Maitreya's voice. Chārudatta has returned. I must open the door for him. [He does so.] Master, I salute you. Maitreya, I salute you too. The couch is ready. Pray be seated. [Chārudatta and Maitreya enter and seat themselves.] ”

“ What's that? you want me to wait a minute and put a shoulder to your wheel? Confound you! A brave man like me, that serves Sansthānaka, the king's brother-in-law, put a shoulder to your wheel? After all, the poor fellow is quite alone. I'll do it. I'll stop my cart at the side-door to Chārudatta's orchard. [He does so.] I'm coming! [Exit.
Maid. Mistress, I think I hear the sound of wheels. The cart must be here.
Vasantasenā. Come, girl. My heart grows impatient. Go with me to the side-door.
Maid. Follow me, mistress.
Vasantasenā. [Walks about.] You have earned a rest, girl. ”

“ When your papa is rich again, then you shall have a gold cart to play with. But I'll amuse him by taking him to see Vasantasenā. [She approaches Vasantasenā.] Mistress, my service to you.
Vasantasenā. I am glad to see you, Radanikā. But whose little boy is this? He wears no ornaments, yet his dear little face makes my heart happy.
Radanikā. This is Chārudatta's son, Rohasena.
Vasantasenā. [Stretches out her arms.] Come, my boy, and put your little arms around me. [She takes him on her lap.] He looks just like his father.
Radanikā. More than looks like him, he is like him. At least I think so. ”

“ Overpowered with grief for her husband and child, the mother also withdrew the twice-blooded weapon, and slew herself with it on the bodies of Vira-vara and Shaktidhar.
'All this was heard and seen by King Sudraka, and he stood aghast at the sad sight. 'Woe is me!' he exclaimed—
'Kings may come, and Kings may go;
What was I, to bring these low?
Souls so noble, slain for me,
Were not, and will never be!'
What reck I of my realm, having lost these?' and thereat he drew his scimitar to take his own life also. ”

“ The people of Shumir and Accad, therefore, were one and the same Turanian nation, the difference in the name [Pg 146] being merely a geographical one. Shumir is Southern or Lower Chaldea, the country towards and around the Persian Gulf,—that very land of Shinar which is mentioned in Genesis xi. 2. Indeed "Shinar" is only the way in which the Hebrews pronounced and spelt the ancient name of Lower Chaldea. Accad is Northern or Upper Chaldea. The most correct way, and the safest from all misunderstanding, is to name the people the Shumiro-Accads and their language, the Shumiro-Accadian ”

“ But Súryaprabha, who is an incarnation of Sumundika, with this same beautiful body which he now possesses, shall soon become lord of the skygoers. When king Chandraprabha heard this from Maya, he was delighted and agreed to it, but Siddhártha said this " O excellent Dánava, what ground of confidence have we, if this doubt should arise, ' Why has the king entered another body, has he then died?' And moreover will he for get us when he enters another body, like a man gone to the other world? Who is he, and who are we?" ”