Plot Construction of Svapna-Vasavadattam (The Vision of Vasavadatta)

 Plot Construction of  Svapna-Vasavadattam (The Vision of Vasavadatta)  

Dr Swati Joshi 

The first act of the play begin with the speech of stage manager, and when he is about to finish his prayer he hears some disturbing noise behind the curtain. The stage manager hears that princesses Padmavati was asking for the place to move because she in on the way.

“Out of the way, there! Away sir out of the way”32 

Soon after stage manager Yougandharayana and Vasavdatta enter in the disguise of mendicant and Vasavadatta as his sister. She feels uncomfortable first but then Yougandharayana makes her comfortable. Yougandharayana come to know that Padmavati is also coming to visit hermitage to give regards to his mother and for a night Padmavati will stay here. Vasavadatta likes Padmavati and her loving and noble nature after seeing her. Padmavati salutes the lady hermit who is her mother queen. Yougandharayana feels that it is the correct time to go and talk to Padmavati. Yougandharayana sends a message to the Padmavati for the meeting through the chamberlain and asked for the boon. Yougandharayana politely asked to Padmavati that Vasavadatta is his sister and her husband is not with us for some time and request her to take her for few months as maid. But Chamberlain stopped him. Padmavati is in confused state of mind but finally she says yes to keep Vasavadatta for few months and ready to take her guardianship. 

“Wealth it would be easy to give, or ones’ life, or the fruit of austerity. Anything else would be easy, but hard is the guarding of a pledge.”33 

During the same event a Brahmin boy who is the research scholar of theology came over there from Lavanaka, a place in Kausambi and asked for a place to rest because he was very tired and shocked to see so many ladies in the hermit’s hut. He was given comfortable level by the chamberlain and refreshments also. The student is main key of the drama that leads to twist where the boy discusses the incident of fire and the death of Vasavadatta and Yougandharayana. The student discusses love and affection of king for Vasavadatta the pain of king can easily be seen. Then suddenly the maid asked the question that will king go for another marriage? Padmavati feels very sad and shows sympathy and affection for the king Udayana and appreciated his love for his love. The chamberlain declared that it is the time to leave and Padmavati and Vasavadatta salutes the lady hermit and leave the place. 

“No love birds so lament their loss, nor even those that are bereft of fairy brides. Happy the woman who is thus loved by her lord: consumed by fire, but by reason of her husaband’s love not consumed by woe.”34 

Act II informs us that Vasavadatta is settled in the palace of Padmavati where Padmavati was playing a ball game with Vasavadatta and other maids. Then Vasavadatta shows his red hands that symbolize the raga to love. Vasavadatta asked many questions to Padmavati to know the thinking of her towards her husband Udayana. During the conversation Padmavati was informed that King Udayana is coming for the Betrothal (task where a person becomes engaged for the marriage). Hearing the news Vasavadatta was shocked and even not able to express her pain also and she begins to doubt the love of king towards her. 

But soon she received the news from the other maid that Udayana is not ready for the marriage but there is a pressure from Darsaka. Padmavati is informed by other maid that the queen send for her a thread for nuptial. At the end of the act II Padmavati and other maids left and Vasavadatta tries to sleep. 

“The more they hasten, the deeper the gloom in my heart.”35 

The third act describes the sad condition of Vasavadatta where she is sitting alone in the garden and others are doing preparation for the marriage of Padmavati. Vasavadatta has been given the task by one maid, of preparing the marriage wreath garland for the Padmavati with flowers because Vasavadatta is very noble, affectionate and caring. She is the right person for it. Vasavadatta in the anguish state begins her work. Vasavadatta soon got the news that the bridegroom enters the courtroom. Vasavadatta loses control on her emotion and left the place and feel that sleeping will rescue from the great pain and she tries to sleep in her bed. 

“My noble lord is now another’s. Heaven help me! I’ll to bed; it may soothe my pain, if I can sleep.”36 

Act IV begins with the celebration and joyful atmosphere after the marriage of the Padmavati and Udayana. Vidusaka a glutton person informs about successful completion of marriage. Padmavati and Udayana asked by the maid about their completion of bath. Vidusaka asked the maid to bring the food for the king.

“Here we have a unique kind of love leading to the highest sacrifice on the part of the heroine, that is choosing to live away from him and allowing him to marry a second wife.”37 

There is the entry of Padmavati and Vasavadatta (in disguise of maid Avanika) in the garden where they are doing conversation. Padmavati tells Vasavadatta that she is in love of Udayana and without her she feels distressed. Vasavadatta asked to Padmavati that you asked your husband to teach you lute, Padmavati replies that she has already asked but Udayana turned away his face and did not reply. Padmavati somewhere understood that King Udayana has still fresh memory of Vasavadatta and not able to accept Padmavati. After some time King and the Jester come to the same garden and start doing conversation. The King Udayana there accepts that his heart is still for Vasavadatta, and starts crying. Padmavati listens the conversation and tries to console the king. 

“Padmavati I much admire for her beauty, charm and virtue, and yet she has not won my heart still bound to Vasavadatta.”38 

It can be said that act V of the play is the chief part of the play that gives worth appreciation to title as well to plot. In this act Padmavati become ill and king Udyana went there to see Padmavati in the sea room. But when the king was at the room there was no one in that room and Udayana finds that the bed is untouched and Padmavati has not occupied the bed yet. He was waiting for Padmavati but his heart and mind still remember Vasavadatta at that time. King Udayana falls asleep on the same bed.  At the same time Vasavatta enter into the sea room to comfort Padmavati for her sudden illness. She was under the impression that Padmavati was sleeping on the bed but later she realized that it was not Padmavati but King Udayana. She was also sitting near the bed and in the deep sleep she heard her name which is pronounced by king Udayana. King Udayana asks some question and Vasavadatta was also somewhere in sleeping mode replies but after sometime she realized that it was king Udayana and not Padmavati. Udayana tries to hold her hand and the touch of her hand causes realization in Udayana that he has seen Vasavadatta.  Vasavadatta has already left the place and then there is the entry of the Vasantaka who after knowing the incident tries to console the king that it was just a dream and nothing else. This is the famous dream scene of the play. Soon the news come from the Darsaka that Rumanavan the chief commander comes with a great army and even the vast army of Magadha king is ready to stand in support of the Kind Udayana to rebel against the King Aruni. Then Udayana comes back as the king and takes the charge of the army to fight with Aruni. 

“I shall see that Aruni, adept in dreadful deeds and in the battlefield, surging like a mighty ocean with huge elephants and horses, with a lashing spray of arrows on the wing- I will destroy him.”39 

The last act is at Kausambi. The Vatsa Kingdom again re-establishes. The love and pain of King Udayana again come with the presence of lute Ghoshavati. 

“My passion for a long time dormant, has been awakened by the lute but the queen who loved this lute, I cannot see.”40 

When the king was lost in his pain and loves for Vasavadatta a messenger comes there and gives the news that everything is forgiven by Ujjain King Mahasena and now he accepts the marriage of Udayana and Vasavadatta and considers Udayana as his son-in-law. Mahasena has sent the proxy picture of Vasavadatta and Udayana which is used for the marriage ceremony.  Padmavati notices the picture and finds out the resemblance of Vasavadatta with the Lady of Avanti. Suddenly Yougandharayana appears in disguise and asked for her sister. But till that time the whole plot is revealed which is done by Yougandharayana and Vasavadatta. The minister Yougandharayana forgiven for his plot and king Udayana takes the decision to go to Ujjain along with both the queens. 

“Modern Critics uniformly agrees that The Vision of Vasavadatta is by far Bhasa’s finest work and that it was unmistakably composed by him.”41 

Relevance of The Vision of Vasavadatta in the Contemporary Context

Udayana after marrying Vasavadatta neglected his duties as a king. Yougandharayana could see the impending dangers on the borders especially army which was ready to attack Kosambi. Yougandharayana plots with Vasavadatta to have an alliance with King of Magadh by marrying Udayana to Padmavati and he tells that the profits are favoring this marriage. Indian History gives many examples as Prithviraj Chauhan of Kanoj was mad after Sanyogita more known as “Sanyugta” because of which Kanoj was attacked by the invader Mohammad Gori and the war was lost by Prithviraj Chauhan. 

“A Version or respect arises from one’s purpose. Because I am so eager to see her wedded to my master, I am inspired with great devotion.”42 

There is a mythical concept of image of King. A King must be having certain qualities. Though King Udayana was not able to perform his duty well and because of him his kingdom has to suffer. Even in the contemporary society if the higher position persons are not performing their duties and because of that the nation has to suffer. 

Vasavadatta herself involves into the plot and thinks of Padmavati as her sister and she is also ready to share her husband’s love for the sake of the nation. It was difficult to convince Udayana to marry Padmavati with Vasavadatta so Yougandharayana spreads a rumor that Vasavdatta and he himself burn alive in a fire accident during king’s journey. Padmavati was also travelling and Yougandharayana introduces Vasavadatta as his sister and leaves her in the care of Padmavati. 

Padmavati treats Vasavadatta well and Vasavadatta also praises the beauty and words of Padmavati. As she said, 

“Her words are as sweet as her looks.”43 

Mythically girls are the reservoir of kindness lone affection so is Vasavadatta. She shows all good and positive quality and at no place we see the traces of jealously in her. There was no question of dispute among wives like jealously, competitions and envy. Mythically there was no question of jealous among wives like jealously, competition and envy among the three wives of King Dashrath, so at the same time there was no such malice in Vasavadatta. Girls of Royal families were born and brought up with a view to live in with more than one wife. For example Kunti and Madhvi the wives of Pandu lived like sisters.  But here the situation is different from the above condition Vasavadatta has to go from her husband’s life and then Padamavati will enter for the political pressures. Kunti and Madhvi they are not in position to sacrifice but here Vasavadatta has to sacrifice her position as the wife of Udayana. Vasavadatta has no option to ask for the choice, it is believed that she is made to do sacrifice and even she is not allowed to show the feeling of jealousy towards Padmavati. But here the question arises is that like the character of Karna who has done sacrifice for his hidden self that is to want in a reputation in the society because he was abandoned child and always neglected and discarded by mother, teacher and other family members. But here the same theory is not applicable to Vasavadatta as she is born and brought up in the royal family and everybody has given proper love and care to her. But here the problem is not her unconscious psychological demands. The problem is here that she is a woman who is always seen mythically made to do sacrifice and her sacrifice is not given respect, credit and recognitions in the society. Vasavadatta was not having rights to say yes or no only she will have to accept the situation willingly or unwillingly. Psychologically Vasavadatta is not ready to accept the marriage of Udayana. She is in depression and tries to find out mental peace in sleeping. 

“Is it a healthy Sacrifice? Sacrifice should be by heart not by force of unwillingness.” 

Vasavadatta is in the image of contemporary women who are forced to do sacrifice unwillingly without saying a single word and if you are saying anything then you are not noble, caring, loving personality, even you are not in the category of woman and then women may get reply -Behave like a woman do not try to be a man/ be in your limit. 

There is a mythical concept of Ardhanareshvar in Hindu religion that symbolizes equality in men and women but here the question arises that we consider all the myth and mythology but why we do not consider the symbolic and mythical aspect of Ardhanarisvara in contemporary society?

“The union of Siva and Sakti in one body is portrayed consistently through thee inclusion and juxtaposition of female form and or her perspective insignia.”44 

There was a vast difference between other maids and Vasavadatta. Vasavadatta was every inch Royal and so when she was given under the protection of Padmavati lady hermit and maid both commented that she looks like a daughter of a king. Here again we have mythical concept regarding the qualities of the daughter of the king. Vasavadatta fulfills the entire requirement and one of them is ready to do anything for the nation or her kingdom, and Vasavadatta does so. Even in the contemporary society it is believed that the girls are the princess of the family and deserve love, care and her own individuality. But the other side of it is that they are prepared from the childhood that they should be ready to perform their duties and not to demands for their rights as education, love marriage, divorce, justice if she becomes the victim of marital rape, professional harassment, or not ready for any more pregnancy .  A girl should be ready to do sacrifices and should behave like the puppet for the family and society. A girl lost her individuality even in the modern times. Vasavadatta becomes ready to sacrifice for the nation. In spite of being sacrificial princess why a princess cannot fight and win like Jhansi ki Rani. Why we are not giving this chance to any girl? It refers to the condition of women in modern times and thus proves its relevance.

All the way Vasavadatta is travelling with Padmavati in a village and Yaugandharayana as her brother. Here the news of king’s mourning on the death of Vasavadatta and Yaugandharayana from a student who came to Kosambi from Rajgrah to specialize in Vedic study. When the tale of sadness is told Vasavadatta silently cries. The student informs them that a minister name Rumanvan is attending and consoling the king like a Royal student. He is avoiding food and care. 

“Like the king he will touch no food, his face is wasted by ceaseless weeping. Depressed by sorrow like his lord, he neglects the care of his person. Day and night he attends untiring on the king. Should the king suddenly depart this life, he also will expire.”45 

There always have been faithful servants who sacrifice their life for their master. But in contemporary society it is difficult to find such people with full dedication who are ready to sacrifice even their lives for their masters.  On hearing the news Vasavadatta feels light as Udayana is in safe hands and Yaugandharayana is also relieved for Rumanvan has taken the major responsibility. 

Padmavati is playing with a ball and the maid is encouraging her to play because after marriage she will not be able to enjoy such time. Here the institution of Indian marriage has been focused by Bhasa. After marriage Padmavati will not be able to enjoys which symbolizes that there is again a mythical concept of marriage where a woman after marriage is not having freedom to enjoy her own dreams and individuality. The contemporary modern time also deals with the same condition where a woman is not allowed to work after marriage, she is not allowed to go out of the house alone. But all these restrictions are only for a woman and not for the man after marriage. Why woman has to suffer a lot even without her mistake simply because she is a woman. 

“Every society has its own rules and regulations regarding marital relationship, though women are subjugated in all marriages.”46 

Vasavadatta hears the news that Padmavati is engaged to Udayana though she is neither jealous nor happy. In act III Vasavadatta seeks deepen thought when she was called by Padmavati to make garlands. 

Vasavadatta meets Padmavati and Padmavati talked about Udayana.  Padmavati asked about Vasavadatta and her relation with Udayana. Vasavdatta replied that Udayana had been everything for her because she had left her parents for him. Even Padmavati affirms that Udayana still remembers Vasavadatta. Jester and the King talked about his love whom he loves more Vasavdatta or Padmavati. The king for sometime evades the answer but later he tells he loves Vasavdatta more. Then he asks Jester whom he likes more and the jester also answer Vasavadatta and they both tried to come to the terms that Vasavadatta is no more. King becomes sad and his eyes are in tears. Vasavadatta sends Padmavati to the king to console him and she leaves.

At the end Yaugandharayana comes to Padmavati and asks for his sister. Yaugandharayana tells that he has played the trick for the benefit of his master Udayana and at last the plot is revealed and the king comes to know about Vasavadatta and Padmavati also. 

The Vision of Vasavadatta is a play about politics, power, love, sacrifices and adjustment where every character is somewhere suffering at his or her own level. Here Bhasa tries to prove that most of the time in ancient era the marriages were done for the political and status maintaining benefits. Bhasa has also given clear picture that The Vision of Vasavadatta is simply a sacrificial story of Vasavadatta and ignorance of Udayana regarding his duties as being the king. We see only one aspect that is love of Udayana for Vasavadatta. The exact meaning or sense of Love is that ‘Love should be your strength that gives you courage to perform your responsibility in proper manner and courage to fight when you are correct.’ But in contemporary world we have changed the meaning of love and sacrifice that lead to psychological disorder, acid attack, killing or suicide. Bhasa’s The Vision of Vasavadatta is highly relevant with the contemporary context in this sense.  Bhasa has brilliantly represented all the issues with the concept of the contemporary context through his characters and events. We just need analytical and logical eyes to find them. 

Dr Swati Joshi

Gujarat