The Sanskrit Drama in its Origin, Development, Theory & Practice c17.s2.30

Language: English

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In Act I, after the introductory dialogue between the Sūtradhāra and an actor, Vīradhavala is brought in, conversing with Tejaḥpāla, the theme being the extraordinary merits of Vastupāla as a statesman. But times are still troublous; the realm is menaced by the Turuṣka Hammīra, by the Yādava Siṃhaṇa,¹ who may hope for aid from Saṃgrāmasiṃha, nephew of Siṃha, lord of Lāṭa. Vastupāla enters, and extols the skill of Tejaḥpāla’s son Lāvaṇyasiṃha, whose spies bring in valuable information. He then with Tejaḥpāla compliments the king, who tells them of his proposed attack on Hammīra. Vastupāla warns him against excessive valour in pursuit, and counsels him to secure the aid of the Mārwār princes. In Act II we find that the advice has been followed with success, as related by Lāvaṇyasiṃha, who has an opportunity of repaying the compliments showered on him by his uncle. The spy Nipuṇaka then enters with a tale of success; he has entered Siṃhaṇa’s camp, passed himself off as a spy on Vīradhavala’s movements, reported that that king was making ready an attack on Hammīra, and persuaded Siṃhaṇa to wait in the forest of the Tapti a favourable opportunity to attack Vīradhavala, after his forces have been weakened by battle with Hammīra. In the meantime Nipuṇaka’s brother Suvega, who has been serving Devapāla of Mālava, steals the best steed of his master and presents it to Saṃgrāmasiṃha, who is leading Siṃhaṇa’s army.

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He then presents himself in the guise of a Tāpasa to Siṃhaṇa, but runs away when the king goes to pay him due honour. Suspicion is thus aroused, and Suvega is seized; from his matted locks is extracted a letter addressed to Saṃgrāmasiṃha. It refers to the horse which it treats as a present from Devapāla to Saṃgrāmasiṃha, and advises him to attack Siṃhaṇa when he has entered Gujarāt, the Mālava king engaging to assail him at that moment. Siṃhaṇa asks Nipuṇaka to ascertain the truth about the horse, and he has no difficulty through Suvega in terrifying Saṃgrāmasiṃha into flight. We then find Vastupāla on the stage; his spy Kuçalaka reports that Saṃgrāmasiṃha menaces Cambay; Vastupāla takes precautions for its defence, and summons Bhuvanapāla, Saṃgrāmasiṃha’s minister, with whom he arrives at an understanding, assuring Vīradhavala of that prince’s aid. In Act III Vīradhavala and Tejaḥpāla hear from a spy Kamalaka the fate of Mewār’s king Jayatala; attacked by the Mlecchas, the people in despair flung themselves into wells, burned themselves in their houses or hanged themselves, until he had heartened them and discouraged the foe by announcing the approach of Vīradhavala, at whose name the Turuṣkas fled in terror. Vīradhavala extols the cleverness of Vastupāla, who has enabled him to dispose of all his enemies save the Mlecchas, and Tejaḥpāla assures him of succes even against these foes.

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What Vastupāla is doing is shown by a conversation between two spies, Kuvalayaka and Ҫighraka, which forms the entr'acte to Act IV; he has induced the Kaliph of Baghdad by a false report to instruct Kharpara Khāna to send Milacchrīkāra to him in chains, and he has won over various Gūrjara princes by promising them the lands of the Turuṣkas when they are defeated. We then find Milacchrīkāra discussing his situation with his minister Gorī Īsapa; Kharpara Khāna, on the one hand, and Vīradhavala press him hard; the king declines, however, even to think of retreat, but both king and minister flee hastily before the sound of the approach of Vīradhavala's army and the voice of the king, who is disappointed not to capture his foes, but obeys loyally Vastupāla's counsel against rash pursuit. Act V shows us the triumphant return of the king, his reunion with his wife Jayataladevī, and exchange of felicitations with Vastupāla and Tejaḥpāla. We learn that Vastupāla has accomplished a further feat; he has intercepted at sea Radī and Kadī, Milacchrīkāra's preceptors, returning from Baghdad, and the king has been forced, in order to secure their safety, to enter into friendly relations. Finally the king enters Ҫiva's temple, where the god presents himself before him, and grants him a boon; the king, however, has little that is not formal to ask, so fortunate is he in his ministers.