Kalidasa

Kālidāsa (Devanagari: कालिदास; fl. 4t h–5t h cent ury CE) was a Classical Sanskrit aut hor who is
oft en considered ancient India's great est playwright and dramat ist . His plays and poet ry are
primarily based on t he Vedas, t he Rāmāyaṇa, t he Mahābhārat a and t he Purāṇas.[1] His surviving
works consist of t hree plays, t wo epic poems and t wo short er poems.
 Kalidasa

A 20th-century artist's impression of Kālidāsa composing the Meghadūta

Occupation Poet, Dramatist

Language Sanskrit, Prakrit

Period c. 4th–5th century CE

Genre Sanskrit drama, Classical literature

Subject Epic poetry, Puranas

Notable works Kumārasambhavam, Abhijñānaśākuntalam,

Raghuvaṃśa, Meghadūta, Vikramōrvaśīyam

Much about his life is unknown except what can be inferred from his poet ry and plays.[2] His
works cannot be dat ed wit h precision, but t hey were most likely aut hored before t he 5t h cent ury
CE. According t o t he scholar Pandit Digambar Jha of Kameshwar Singh Darbhanga Sanskrit
Universit y in his book "Mit hila and Kalidas" claimed Kalidasa as him being a Mait hil and a gem of
Mit hila. He lived at Kalidas Dih in Madhubani dist rict of Bihar.[3]

Early life

Scholars have speculat ed t hat Kālidāsa may have lived near t he Himalayas, in t he vicinit y of Ujjain,
and in Kalinga. This hypot hesis is based on Kālidāsa's det ailed descript ion of t he Himalayas in his
Kumārasambhava, t he display of his love for Ujjain in Meghadūta, and his highly eulogist ic
descript ions of Kalingan emperor Hemāngada in Raghuvaṃśa (sixt h sarga).

Based on t he preponderance of ancient geographical and et hnic-cult ural names in Kālidāsa's

works, respect ed scholar Pandit Muralidhar Bhat t arai has argued t hat Kalidas was born in
present -day Nepal. His book, Nepal, t he Birt hplace of Kalidasa was published in Varanasi
(Manohar Press), India.[4]

However, Lakshmi Dhar Kalla (1891–1953), a Sanskrit scholar and a Kashmiri Pandit , wrot e a book
t it led The birth-place of Kalidasa (1926), which t ries t o t race t he birt hplace of Kālidāsa based on
his writ ings. He concluded t hat Kālidāsa was born in Kashmir, but moved sout hwards, and sought
t he pat ronage of local rulers t o prosper. The evidence cit ed by him from Kālidāsa's writ ings
includes:[5][6][7]

Descript ion of flora and fauna t hat is found in Kashmir, but not Ujjain or Kalinga: t he saffron
plant , t he deodar t rees, musk deer et c.

Descript ion of geographical feat ures common t o Kashmir, such as t arns and glades

Ment ion of some sit es of minor import ance t hat , according t o Kalla, can be ident ified wit h
places in Kashmir. These sit es are not very famous out side Kashmir, and t herefore, could not
have been known t o someone not in close t ouch wit h Kashmir.

Reference t o cert ain legends of Kashmiri origin, such as t hat of t he Nikumbha (ment ioned in
t he Kashmiri t ext Nīlamata Purāṇa); ment ion (in Shakuntala) of t he legend about Kashmir being
creat ed from a lake. This legend, ment ioned in Nīlamata Purāṇa, st at es t hat a t ribal leader
named Anant a drained a lake t o kill a demon. Anant a named t he sit e of t he former lake (now
land) as "Kashmir", aft er his fat her Kaśyapa.

According t o Kalla, Śakuntalā is an allegorical dramat izat ion of Prat yabhijna philosophy (a
branch of Kashmir Shaivism). Kalla furt her argues t hat t his branch was not known out side of
Kashmir at t hat t ime.

St ill ot her scholars posit Garhwal in Ut t arakhand t o be Kalidasa's birt hplace.[8]

According t o folklore, a scholarly princess once decides t o find a suit able groom by t est ing men
in her kingdom for t heir int elligence. When no man is able t o pass t he t est , t he frust rat ed cit izens
decide t o send Kālidāsa, an uneducat ed man, for an int erview wit h t he princess.

In anot her version, t he court 's chief minist er is insult ed when t he princess reject s his son's
marriage proposal. To avenge t his insult , t he minist er finds t he most unfit person, t he shepherd
Kālidāsa, t o send t o t he princess.

In any case Kālidasa fares poorly, and is great ly humiliat ed by t he princess. Thus challenged, he
visit s a Kāli t emple, is inspired t o learn Sanskrit , st udies t he Purāṇas and ot her ancient t ext s, and
becomes a great poet .

He t hen writ es t hree epics st art ing wit h t he words of his insult : "अस्ति कश्चित् वाग्विशेष?"(ast i kaścit
vagviśeṣa? is t here anyt hing part icularly int elligent you can now say?, implying, have you at t ained
any profound knowledge t hat should make me give you a special welcome?).

From t hese t hree words he embraces, he writ es his t hree classic books. From “ast i” = ast i-
ut t arasyaam diśi, he produces t he epic “Kumārasambhava”; from “Kaścit ” = kaścit -kānt ā, he writ es
t he poem “Meghadūt a” and from “Vāgviśeṣa”= vāgart hāviva, he wrot e t he epic “Raghuvaṃśa".

Anot her old legend recount s t hat Kālidāsa visit s Kumāradāsa, t he king of Lanka and, because of
t reachery, is murdered t here.[9]

Period

Several ancient and medieval books st at e t hat Kālidāsa was a court poet of a king named
Vikramādit ya. A legendary king named Vikramādit ya is said t o have ruled from Ujjain around t he 1st
cent ury BCE. A sect ion of scholars believe t hat t his legendary Vikramādit ya is not a hist orical
figure at all. There are ot her kings who ruled from Ujjain and adopt ed t he t it le Vikramāditya, t he
most not able ones being Chandragupt a II (r. 380 CE – 415 CE) and Yaśodharman (6t h cent ury
CE).[10]

The most popular t heory is t hat Kālidāsa flourished during t he reign of Chandragupt a II, and
t herefore lived around t he 4t h-5t h cent ury CE. Several West ern scholars have support ed t his
t heory, since t he days of William Jones and A. B. Keit h.[10] Modern west ern Indologist s and
scholars like St anley Wolpert also support t his t heory.[11] Many Indian scholars, such as Vasudev
Vishnu Mirashi and Ram Gupt a, also place Kālidāsa in t his period.[12][13] According t o t his t heory,
his career might have ext ended t o t he reign of Kumāragupt a I (r. 414 – 455 CE), and possibly, t o
t hat of Skandagupt a (r. 455 – 467 CE).[14][15]

The earliest paleographical evidence of Kālidāsa is found in a Sanskrit inscript ion dat ed c. 473 CE,
found at Mandsaur's Sun t emple, wit h some verses t hat appear t o imit at e Meghadūt a Purva, 66;
and t he ṛt usaṃhāra V, 2–3, alt hough Kālidāsa is not named.[16] His name, along wit h t hat of t he
poet Bhāravi, is first ment ioned in a st one inscript ion dat ed 634 C.E. found at Aihole, locat ed in
present -day Karnat aka.[17]

Theory of multiple Kālidāsas

Some scholars, including M. Srinivasachariar and T. S. Narayana Sast ri, believe t hat works
at t ribut ed t o "Kālidāsa" are not by a single person. According t o Srinivasachariar, writ ers from 8t h
and 9t h cent uries hint at t he exist ence of t hree not ed lit erary figures who share t he name
Kālidāsa. These writ ers include Devendra (aut hor of Kavi-Kalpa-Latā), Rājaśekhara and Abhinanda.
Sast ri list s t he works of t hese t hree Kalidasas as follows:[18]

1. Kālidāsa alias Māt ṛgupt a, aut hor of Setu-Bandha and t hree plays (Abhijñānaśākuntalam,
Mālavikāgnimitram and Vikramōrvaśīyam).

2. Kālidāsa alias Medharudra, aut hor of Kumārasambhava, Meghadūta and Raghuvaṃśa.

3. Kālidāsa alias Kot ijit : aut hor of Ṛtusaṃhāra, Śyāmala-Daṇḍakam and Śṛngāratilaka among
ot her works.

Sast ri goes on t o ment ion six ot her lit erary figures known by t he name "Kālidāsa": Parimala
Kālidāsa alias Padmagupt a (aut hor of Navasāhasāṅka Carita), Kālidāsa alias Yamakakavi (aut hor of
Nalodaya), Nava Kālidāsa (aut hor of Champu Bhāgavata), Akbariya Kalidasa (aut hor of several
samasyas or riddles), Kālidāsa VIII (aut hor of Lambodara Prahasana), and Abhinava Kālidāsa alias
Mādhava (aut hor of Saṅkṣepa-Śaṅkara-Vijayam).[18]

According t o K. Krishnamoort hy, "Vikramādit ya" and "Kālidāsa" were used as common nouns t o
describe any pat ron king and any court poet respect ively.[19]

Works

Poems

Epic poems

Kālidāsa is t he aut hor of t wo mahākāvyas, Kumārasambhava (Kumāra meaning Kart ikeya, and
sambhava meaning possibilit y of an event t aking place, in t his cont ext a birt h. Kumārasambhava
t hus means t he birt h of a Kart ikeya) and Raghuvaṃśa ("Dynast y of Raghu").
 Kumārasambhava describes t he birt h and adolescence of t he goddess Pārvat ī, her marriage t o
Śiva and t he subsequent birt h of t heir son Kumāra (Kārt ikeya).

Raghuvaṃśa is an epic poem about t he kings of t he Raghu dynast y.

Minor poems

Kālidāsa also wrot e t wo khaṇḍakāvyas (minor poems):

Descript ive:[20] Ṛtusaṃhāra describes t he six seasons by narrat ing t he experiences of t wo

lovers in each of t he seasons.[N 1]

Elegiac: Kālidāsa creat ed his own genre of poet ry wit h Meghadūta (The Cloud Messenger),[20]
t he st ory of a Yakṣa t rying t o send a message t o his lover t hrough a cloud. Kālidāsa set t his
poem t o t he mandākrānt ā met er, which is known for it s lyrical sweet ness. It is one of
Kālidāsa's most popular poems and numerous comment aries on t he work have been writ t en.

Kalidasa also wrot e t he shyamala Dandakam descript ing t he beaut y of Goddess Mat angi.

Plays

Kālidāsa wrot e t hree plays. Among t hem, Abhijñānaśākuntalam ("Of t he recognit ion of
Śakunt alā") is generally regarded as a mast erpiece. It was among t he first Sanskrit works t o be
t ranslat ed int o English, and has since been t ranslat ed int o many languages.[21]

Śakuntalā stops to look back at Duṣyanta, Raja Ravi Varma (1848-1906).

 Mālavikāgnimitram (Pertaining to Mālavikā and Agnimitra) t ells t he st ory of King Agnimit ra,
who falls in love wit h t he pict ure of an exiled servant girl named Mālavikā. When t he queen
discovers her husband's passion for t his girl, she becomes infuriat ed and has Mālavikā
imprisoned, but as fat e would have it , Mālavikā is in fact a t rue-born princess, t hus legit imizing
t he affair.

Abhijñānaśākuntalam (Of the recognition of Śakuntalā) t ells t he st ory of King Duṣyant a who,
while on a hunt ing t rip, meet s Śakunt alā, t he adopt ed daught er of t he sage Kanu and real
daught er of Vishwamit ra and Menaka and marries her. A mishap befalls t hem when he is
summoned back t o court : Śakunt ala, pregnant wit h t heir child, inadvert ent ly offends a visit ing
Durvasa and incurs a curse, whereby Duṣyant a forget s her ent irely unt il he sees t he ring he has
left wit h her. On her t rip t o Duṣyant a's court in an advanced st at e of pregnancy, she loses t he
ring, and has t o come away unrecognized by him. The ring is found by a fisherman who
recognizes t he royal seal and ret urns it t o Duṣyant a, who regains his memory of Śakunt ala and
set s out t o find her. Goet he was fascinat ed by Kālidāsa's Abhijñānaśākuntalam, which became
known in Europe, aft er being t ranslat ed from English t o German.

Vikramōrvaśīyam (Ūrvaśī Won by Valour) t ells t he st ory of King Pururavas and celest ial nymph
Ūrvaśī who fall in love. As an immort al, she has t o ret urn t o t he heavens, where an unfort unat e
accident causes her t o be sent back t o t he eart h as a mort al wit h t he curse t hat she will die
(and t hus ret urn t o heaven) t he moment her lover lays his eyes on t he child which she will bear
him. Aft er a series of mishaps, including Ūrvaśī's t emporary t ransformat ion int o a vine, t he curse
is lift ed, and t he lovers are allowed t o remain t oget her on t he eart h.
Translations

Mont gomery Schuyler, Jr. published a bibliography of t he edit ions and t ranslat ions of t he drama
Śakuntalā while preparing his work "Bibliography of t he Sanskrit Drama".[N 2][22] Schuyler lat er
complet ed his bibliography series of t he dramat ic works of Kālidāsa by compiling bibliographies
of t he edit ions and t ranslat ions of Vikramōrvaśīyam and Mālavikāgnimitra.[23] Sir William Jones
published an English t ranslat ion of Śakuntalā in 1791 C.E. and Ṛtusaṃhāra was published by him in
original t ext during 1792 C.E.[24]

Influence
Kālidāsa has had a great influence on several Sanskrit works, on all Indian lit erat ure.[16] He also
had a great impact on Rabindranat h Tagore. Meghadūt a's romant icism is found in Tagore's poems
on t he monsoons.[25] Sanskrit plays by Kālidāsa influenced lat e eight eent h and early ninet eent h-
cent ury European lit erat ure.[26] According t o Dale Carnegie, Fat her of Modern Medicine Sir William
Osler always kept on his desk a poem writ t en by Kalidasa.[27]

Critical reputation

Bāṇabhaṭ ṭ a, t he 7t h-cent ury Sanskrit prose-writ er and poet , has writ t en: nirgatāsu na vā kasya
kālidāsasya sūktiṣu, prītirmadhurasārdrāsu mañjarīṣviva jāyate. ("When Kālidāsa's sweet sayings,
charming wit h sweet sent iment , went fort h, who did not feel delight in t hem as in honey-laden
flowers?")[28]

Jayadeva, a lat er poet , has called Kālidāsa a kavikulaguru, 't he lord of poet s' and t he vilāsa,
'graceful play' of t he muse of poet ry.[29]

Kālidāsa has been called t he Shakespeare of India. The scholar and philologist Sir William Jones
is said t o be t he first t o do so. Writ ing about t his, aut hor and scholar MR Kale says "t he very
comparison of Kālidāsa t o Shakespeare is t he highest form of eulogy t hat could be best owed
upon him."[30]

The Indologist Sir Monier Williams has writ t en: "No composit ion of Kālidāsa displays more t he
richness of his poet ical genius, t he exuberance of his imaginat ion, t he warmt h and play of his
fancy, his profound knowledge of t he human heart , his delicat e appreciat ion of it s most refined
and t ender emot ions, his familiarit y wit h t he workings and count erworkings of it s conflict ing
feelings - in short more ent it les him t o rank as t he Shakespeare of India."[31]
 Willst du die Blüthe des frühen, die Früchte des späteren Jahres,

Willst du, was reizt und entzückt, willst du was sättigt und nährt,
Willst du den Himmel, die Erde, mit Einem Namen begreifen;
Nenn’ ich, Sakuntala, Dich, und so ist Alles gesagt.

— Goethe

Wouldst thou the young year's blossoms and the fruits of its decline

And all by which the soul is charmed, enraptured, feasted, fed,

Wouldst thou the earth and heaven itself in one sole name combine?

I name thee, O Sakuntala! and all at once is said.

— translation by E. B. Eastwick

"Here the poet seems to be in the height of his talent in

representation of the natural order, of the finest mode of life, of the
purest moral endeavor, of the most worthy sovereign, and of the
most sober divine meditation; still he remains in such a manner the
lord and master of his creation."

— Goethe, quoted in Winternitz[32]

Philosopher and linguist Humboldt writ es, "Kālidāsa, t he celebrat ed aut hor of t he Śākunt alā, is a
mast erly describer of t he influence which Nat ure exercises upon t he minds of lovers. Tenderness
in t he expression of feelings and richness of creat ive fancy have assigned t o him his loft y place
among t he poet s of all nat ions."[33]

Later culture

Many scholars have writ t en comment aries on t he works of Kālidāsa. Among t he most st udied
comment aries are t hose by Kolāchala Mallināt ha Suri, which were writ t en in t he 15t h cent ury
during t he reign of t he Vijayanagara king, Deva Rāya II. The earliest surviving comment aries
appear t o be t hose of t he 10t h-cent ury Kashmirian scholar Vallabhadeva.[34] Eminent Sanskrit
poet s like Bāṇabhaṭ ṭ a, Jayadeva and Rajasekhara have lavished praise on Kālidāsa in t heir
t ribut es. A well-known Sanskrit verse ("Upamā Kālidāsasya...") praises his skill at upamā, or similes.
Anandavardhana, a highly revered crit ic, considered Kālidāsa t o be one of t he great est Sanskrit
poet s ever. Of t he hundreds of pre-modern Sanskrit comment aries on Kālidāsa's works, only a
fract ion have been cont emporarily published. Such comment aries show signs of Kālidāsa's poet ry
being changed from it s original st at e t hrough cent uries of manual copying, and possibly t hrough
compet ing oral t radit ions which ran alongside t he writ t en t radit ion.

Kālidāsa's Abhijñānaśākuntalam was one of t he first works of Indian lit erat ure t o become known
in Europe. It was first t ranslat ed t o English and t hen from English t o German, where it was
received wit h wonder and fascinat ion by a group of eminent poet s, which included Herder and
Goet he.[35]

Kālidāsa's work cont inued t o evoke inspirat ion among t he art ist ic circles of Europe during t he lat e
19t h cent ury and early 20t h cent ury, as evidenced by Camille Claudel's sculpt ure Shakuntala.

Koodiyat t am art ist and Nāṭ ya Śāst ra scholar Māni Mādhava Chākyār (1899–1990) choreographed
and performed popular Kālidāsa plays including Abhijñānaśākunt ala, Vikramorvaśīya and
Mālavikāgnimit ra.

The Kannada films Mahakavi Kalidasa (1955), feat uring Honnappa Bagavat ar, B. Sarojadevi and
lat er Kaviratna Kalidasa (1983), feat uring Rajkumar and Jayaprada,[36] were based on t he life of
Kālidāsa. Kaviratna Kalidasa also used Kālidāsa's Shakunt ala as a sub-plot in t he movie.V.
Shant aram made t he Hindi movie Stree (1961) based on Kālidāsa's Shakunt ala. R.R. Chandran made
t he Tamil movie Mahakavi Kalidas (1966) based on Kālidāsa's life. Chevalier Nadigar Thilagam
Sivaji Ganesan played t he part of t he poet himself. Mahakavi Kalidasu (Telugu, 1960) feat uring
Akkineni Nageswara Rao was similarly based on Kālidāsa's life and work.[37]

Surendra Verma's Hindi play Athavan Sarga, published in 1976, is based on t he legend t hat
Kālidāsa could not complet e his epic Kumārasambhava because he was cursed by t he goddess
Pārvat ī, for obscene descript ions of her conjugal life wit h Śiva in t he eight h cant o. The play
depict s Kālidāsa as a court poet of Chandragupt a who faces a t rial on t he insist ence of a priest
and some ot her moralist s of his t ime.

Asti Kashchid Vagarthiyam is a five-act Sanskrit play writ t en by Krishna Kumar in 1984. The st ory
is a variat ion of t he popular legend t hat Kālidāsa was ment ally challenged at one t ime and t hat
his wife was responsible for his t ransformat ion. Kālidāsa, a ment ally challenged shepherd, is
married t o Vidyot t amā, a learned princess, t hrough a conspiracy. On discovering t hat she has been
t ricked, Vidyot t amā banishes Kālidāsa, asking him t o acquire scholarship and fame if he desires t o
cont inue t heir relat ionship. She furt her st ipulat es t hat on his ret urn he will have t o answer t he
quest ion, Asti Kaścid Vāgarthaḥ" ("Is t here anyt hing special in expression?"), t o her sat isfact ion. In
due course, Kālidāsa at t ains knowledge and fame as a poet . Kālidāsa begins Kumārsambhava,
Raghuvaṃśa and Meghadut a wit h t he words Asti ("t here is"), Kaścit ("somet hing") and Vāgarthaḥ
("spoken word and it s meaning") respect ively.

Bishnupada Bhat t acharya's "Kalidas o Robindronat h" is a comparat ive st udy of Kalidasa and t he
Bengali poet Rabindranat h Tagore.

Ashadh Ka Ek Din is a Hindi play based on fict ionalized element s of Kalidasa's life.

See also

Sanskrit lit erat ure

Sanskrit drama

Bhāsa

Bhavabhūt i

References

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Notes
1. Ṛtusaṃhāra was translated into Tamil by Muhandiram T. Sathasiva Iyer.

2. It was later published as the third volume of the 13-volume Columbia University Indo-Iranian Series,
published by the Columbia University Press in 1901-32 and edited by A. V. Williams Jackson.

Bibliography
Raghavan, V. (January–March 1968). "A Bibliography of translations of Kalidasa's works in Indian
Languages". Indian Literature. 11 (1): 5–35. JSTOR 23329605 (https://www.jstor.org/stable/2332960
5) .

Śāstrī, Gaurīnātha (1987). A Concise History of Classical Sanskrit Literature (https://books.google.com/

books?id=QYxpvZLg4hAC) . Motilal Banarsidass. ISBN 978-81-208-0027-4.

Gopal, Ram (1 January 1984). Kālidāsa: His Art and Culture (https://books.google.com/books?id=HwHk
-Y9S9UMC&pg=PR3) . Concept Publishing Company.

Kale, M.R. (1969). The Abhijñānaśākuntalam of Kālidāsa. Motilal Banarsidass. ISBN 978-8120802834.

Further reading
Kālidāsa (1984). Miller, Barbara Stoler (ed.). The Plays of Kālidāsa: Theater of Memory. New York:
Columbia University Press. ISBN 978-81-208-1681-7.

Sethna, Kaikhushru Dhunjibhoy (2000). Problems of Ancient India (https://books.google.com/books?id=

TUhuAAAAMAAJ&q=Problems+of+Ancient+India,+p.+79-120+(chapter:+%22The+Time+of+Kalidas
a%22)) . Aditya Prakashan. pp. 79–120. ISBN 978-81-7742-026-5.

Venkatachalam, V. (1986). "Kalidasa Special Number (X), The Vikram". Bhāsa (https://books.google.co
m/books?id=UetjAAAAMAAJ&q=Fresh+light+on+Kalidasa's+historical+perspective+by+V.+Venkatac
halam) . Sahitya Akademi. pp. 130–140.

External links

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Kalidasa: Translations of Shakuntala and Other Works (http://www.sacred-texts.com/hin/sha/index.ht

m) by Arthur W. Ryder

Biography of Kalidasa (https://web.archive.org/web/20140407100726/http://www.imagi-nation.com/

moonstruck/clsc60.html)

Works by Kalidasa (https://www.gutenberg.org/ebooks/author/4247) at Project Gutenberg

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Internet Archive

Works by Kalidasa (https://worldcat.org/identities/lccn-n79145177) at WorldCat Identities

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Epigraphical Echoes of Kalidasa (https://archive.org/details/in.ernet.dli.2015.56544)

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