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Appointment with Kalidasa
does not brook any revolt or conflict; he prefers quiet, peace and steady established life. His literature, which reflects this preference, shows that he has connived at or avoided any conflicts in the religious and social spheres, and omitted any observation on the social inequalities and unfair traditions. He appears to believe that one can remain within the frame of religious and social philosophy of the day and still enjoy life and derive pleasure from it.
It need not be said that this attitude betokens defeatism. For, Kālidāsa maintains and advocates certain ideals of political government and of the social life of man. They underline the faith that given the necessary ideals and moral values the life of humanity can be raised to material eminence and spiritual good.
The feelings of peace and satisfaction, the contented and joyful outlook on life may, perhaps, cunceal some deeper significance than a mere personal attitude. The philosphy of renunciation and spiritual good is very great; intellectually no objection or exception can be taken to it; as knowledge and a way of life it is incomparable. And yet it cannot be gainsaid that such an otherworldly philosophy is a negation of life as it is. A common man surrounded by such a philosophy is most likely to have a pessimistic outlook on life and miss even the simple natural joys of life. It appears that Kālidāsa does not want the common man to be affected so gloomily by a philosophy which is beyond his comprehension. So, while accepting the religious philosophy as it was and supporting the highest spiritual value of mokşa-dharma as the guiding principle of man's life, Kālidása yet emphasised the religion taught by Smrtis and Dharmaśāstras, the religion of the four castes and four stages of human existence, leading a man gradually and step by step to the final goal of spiritual salvation, while enabling him to experience the fulness of every stage of existence. He described the lives of ideal kings and showed that every stage of life not only demanded certain duties from man but also offered some pleasures. Kālidāsa never suggests that a man should give himself to pleasures at the cost of his duties and obligations; that would be utterly ruinous. But one may not lean excessively towards the other extreme; at least the common man and the bulk of humanity should not. Kalidasa's own philosophy of living is to live and enjoy every stage of life fully and work one's way in the end towards God.
Such an attitude, it will be seen, is essential for creative activity and the pursuit of art. It is really doubtful whether a person rejecting life as it is could ever be capable of understanding life and interpreting it fully. A seer and a philosopher knowing the essence of life would create a philosophy, not art. In order to create art you have to be an observer and a critic of life. You have to study life minutely in all its stages, aspects and facets; and the study can be authentic and complete only if you are prepared to go through life and live it fully. This viewpoint includes the spiritual philosophy of life naturally; but it includes also the joys and sorrows of a full life. A common man will speak the language of spiritual values and higher life
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