Appointment with Kalidasa

Author(s): G K Bhatt
Publisher: L D Indology Ahmedabad

Page 90

World of Thaught
discover particular talent or skill; or the young people chose their life's partner on the basis of mutual attraction and love. A woman in these cases enjoyed a certain freedom. But it must be limited for, the social practice of free choice of a husband appears to be limited to the higher and rich classes; and secondly, even in the case of a love marriage the husband's authority over the wife was undisputed. A woman's life was, thus, crabbed and confined. Among the Sanskrit poets Bhavabhati seems to be the one who has given a sensitive vent to this social inequality. He writes: 'A woman's mind is soft like a flower. A girl born in a good family, inheriting its fine traditions, is naturally innocent, bashful, always afraid to hurt any body's feelings by her word of act. Should any one be so cruel as to tyrannise over such a girl after marrying her, burn her sensitive and tender mind with words of fire? But men are short-sighted, impudent and obstinate; they love to behave like dictators. Inevitably, therefore, a woman's heart is alienated; she starts believing that a woman's life is a perpetual pain which death alone can terminate. And the parents of girls and their relatives abhor the birth of a daughter.' What a dreadful social truth is concealed in these sincere words of Bhavabhüti, what poignant awareness of a form of social inequality, what human compassion for the weaker sex! Kalidasa has given moving expression to the profound love between man and woman, and to the unbearable pangs of the sorrow of separated lovers, in almost all his writing. But he did not touch this basic social inequality between the sexes. In stead of saying that Kalidasa was insensitive to this pain rooted in the social arrangement, let us say that Kalidasa was inclined to accept the existing social order and its philosophy, with the inherent good points and blemishes, as it was traditionally established.
(6)
Education is the foundation of the cultural life of a people. Kalidasa has made a number of observations about the ancient educational system, expressing some opinions directly, suggesting some things through his pictures. These opinions and suggestions are naturally important for understanding Kalidasa's general outlook on life.
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It is known that gurukula was the centre of education; and the education imparted to the boys and girls in the hermitage of a preceptor was devised to be as comprehensive as possible. It is possible to say that the ašrama of Kanva in the Sakuntala was such a centre of education. Kanva has been described as a Kulapati. The dictionary sense of 'kulapati' is a Brahmin sage who provides board and lodging to ten thousand pupils and takes complete care of their education.76 Leaving the exaggeration in the technical definition regarding the number of students, it is obvious that young boys and girls were required to leave their parental homes and live with the guru at his hermitage during the entire period of their education; and the guru was required to shelter his pupils, feed them and educate them. The pupils did not pay any regular fees to the teacher for receiving education, as at present. After their education was completed, when they had become snatakas and were permitted