Svapnavasavadattam - Appendices - Society as Presented in Svapnavāsavadattam

Society as Presented in Svapnavāsavadattam

All of Bhasa's plays seem to be bubbling with vigour and life. There is no lack of dramatic situations or actions. To quote Prof. Jagirdar on the subject:

It seems as if the roughness of the social life is reflected in the crudity of the plays. They are typical of the age in which they were written. They are virile, forceful and move with speed and determination.¹

The society represented in these plays shows the growing su­premacy of the brahmanas. Respect to brahmanas has become second nature to the people. There seems to be peace and prosperity reigning in society. The quarrels between the various kings and the consequent battles are limited to the court circles and the soldiers only. Family life was not affected much. It was the duty of the ministers to look after the welfare of the state and people, in the absence of a king. In Svapnavasavadattam, Rumanvan took care of the king and the kingdom when the king was unwell.

Marriage was considered equally desirable for men and women. Though the main concern of arranging the marriage of their daughters was that of the parents, the consent of the girls was sought in right ear­nest. In Act II, 14, of the Svapnavasavadattam, the maid tells Avantika that though the king Pradyota was anxious to make Padmavaff his daughter-in-law, the princess herself did not favour the idea.

Marriages in royal families were not necessarily intended for the perpetuation of the race, nor were they necessarily caused by love. Instead, they were more often brought about in order to fulfill some political motive. Both the marriages of Udayana are evidence to this point. Polygamy was not unknown then, as Udayana testifies to this fact, when while inquiring about the welfare of his mother-in-law from

1. R.V. Jagirdar: Drama in Sanskrit Literature, p. 86.

Married women perhaps had to follow a set code of conduct. The character of women was so jealously guarded in those days that it was very necessary to keep them above suspicion, as is seen in what seems to be a purposeful device of Yaugandharayana that he kept Vasavadatta in the care of Padmavati whom he was planning to make Udayana's wife. This is proved by his words to Padmavati at the be­ginning in Act I, 9, and again as a soliloquy in Act I, 17. Women, sepa­rated from their husbands were expected to lead a very simple life. Avantika's life in the palace of Udayana by the side of Padmavati is a very good example. This ideal life of Vasavadatta is later on testified to by Padmavati herself.

To be the beloved of her husband was the greatest good fortune that any woman could be blessed with. The words of the Brahmacharin concerning Vasavadatta are quite noteworthy in this connection. He says:

The woman is indeed fortunate whom her husband considers thus, she is really not dead though burnt, as she is so well-loved by her husband.¹

Belief in fate, rebirth and reaping the fruits of one's own deeds ap­pear to have a strong hold on the minds of the people. The words of prophets and sages were held in respect.

The life of the K§atriya seems to have been a hard one. From Svapnavasavadattam and Avimarakam one can easily see that the country was divided into a number of petty principalities. Political life was very unsettled and in Svapnavasavadattam we find the king quar­relling with his neighbour. The unsettled conditions are further reflected in the forest with the roughness of policemen, Yaugandharayana exclaims: "Authority is turning the forest precincts into a town"

1. Svapnavasavadattam, Act 1.13.

A major aspect of the Svapnavasavadattam is that it brings out the delicacies of Indian culture, philosophy of life, aim of life and how Indian life was flourishing in spite of wars and skirmishes. The quali­ties of heroism and love, qualities of sublimity and sensuousness, qualities of splendour and renunciation were blended well. We see therefore, a cultural epoch of Indian history depicted so intimately in this play.

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