Cast of Characters
Baba Ambo — protagonist, of devout temperament (60)
Mata ji — Ambo's wife (55)
Maharaja Dhruvdev — principal character (30)
Ralli Khattri — a merchant (45)
Kumedan — a military officer (40)
Surjan — Baba's companion (35)
Jattu — a villager / servant (25)
Small Boy — a child (10)
[ Music suggesting a devotional atmosphere ]
Scene 1
[ The Tawi is in flood. Clouds hang over the sky. ]
Baba: Surjan ji, today the Tawi mother is again in a temper. The sky too has knit its brows. Yesterday a man came with a message — from the Raja sahib. I had sent word that I would come, but it seems as though, today, this raging tumult in the lap of the Tawi mother will not let us reach the far bank.
Surjan: Is it really necessary for you to go?
Baba: What else is so necessary? But the thing is, the Raja sahib sent a man yesterday. Last night this flood was not here. Up there, somewhere in the hills, it has surely rained — and hard.
Surjan: Now look that way — across the blue sky, the armies of Indra the king are drawing off. This water will rise no more now; little by little it will only fall. I had tied the boat lower down to an acacia. There the river is broader, true, but, just as with you — if you spread your feet too wide, the footing does not stay firm.
Baba: I am not speaking of myself, Surjan — I speak of these Dhruvs of great renown. These are the very pith and essence drawn from the watching of how many lives' risings and fallings. Mere scattering is the enemy of oneness. Scattered thought, scattered caste, scattered endeavours — and worst of all, the scattering of greed.
Surjan: But priest ji, in this simple land of ours, who is to spread the scattering of greed, and upon whom?
Baba: That is not it, Surjan. The seed of greed is very fine. It needs only a little space. And then its shoots make their own room of themselves. It binds together both a man's self-restraint and the dignity of his caste, and ruins them both. It begins in one man's heart, and just as in the forest a single ember becomes a blaze and goes spreading, so does this accursed greed.
Surjan: Accursed? Ha, ha, ha.
Baba: Yes, accursed, Surjan ji. The very heart in which it is born, it first devours, it deadens. (Looking down at the river:) See how some silt seems to be settling. The poor thing must have tired itself out. Her nature is calm, but now and then she rises up in fury.
Surjan: Not tired, priest ji — she recognises her devotees too. Her soul too thirsts to take the dust of their feet.
Baba: Ram, Ram! Surjan ji, you are well acquainted with her tenderness. You have passed your whole life playing and dancing in her very lap. In truth she is the fortune-mark of this simple land of ours. Vaishno, the queen of the peaks of Trikuta, and the Tawi here, daughter of the Sun. If these two were not, this land of ours would be left a place of dread, only dread. These are the two fortune-marks of this land, Surjan! These alone shall abide upon this earth, and all the rest shall pass away. The rest are all little tales and stories. Who has the leisure to keep preserving these tales?
Surjan: Not all of them need preserving, priest ji. But some are such that every single letter of them is more precious than diamonds and pearls.
Baba: More precious than diamonds and pearls — there are many such things, Surjan ji. But when there is no one to test and recognise them, even diamonds turn to gravel, roll about and are kicked underfoot. It is the eye that can tell gravel from diamonds upon this earth that is very rare. Maldev too was a son of this very land, and Parasuramdev and Smaildev too were sons of this same land. Maldev's gaze reached as far as the hills of the Shivalik. You have heard his name, have you not? No? They are all Dogras, this side of the Ravi and that. When that foreign plunderer, that wretched Tatar, came like the deluge of doomsday, Maldev went and grappled with him. With a war-cry that hero leaped into the closing flame. He was martyred, and became heir to immortality.
Surjan: How long ago is this, priest ji? They tell that the marauding Tatar plundered and burned Jammu too.
Baba: It is some two hundred years now, Surjan. Maldev gathered the kings beyond the Ravi and met him in battle upon the soil of Jwala Mai. There, in that very battle, that hero fought in the very front rank of his side's forces. But how long could these dykes, raised in such haste, hold back that deluge? When the dyke that should have held no longer held, that Tatar plunderer did indeed plunder and burn Jammu.
Surjan: You spoke of Parasuramdev... and our king of this Bahu side...
Baba: Much of this land's history lies in just these tangles of the greed to become king, Surjan. We are Indians; our history has no lack of pure men who can plant a reed straight again — men of dharma, truth, justice and sacrifice. But the count of the selfish and of traitors to the land is not small either.
Surjan: And Parasuramdev, Baba ji?
Baba: Surjan, what is there to tell of poor Parasuramdev alone? Here in our story there are these very domestic feuds, gone and gone again. There was once a king of Jammu, Kapurdev — a matter of some hundred and twenty-five years ago. His death came in Samvat 1649 or '50. He had two sons, one King Jagdev and the other King Smaildev. King Jagdev went with the armies of Emperor Akbar to the Deccan, and there he was killed in battle. Parasuramdev was his son. When Jagdev was killed, his younger brother Smaildev sat upon the throne of Jammu. The nephew Parasuramdev went and wept in the Mughal capital. He demanded the price of his father's service. The Mughals thought: the Dogras are such a brave people — divided, their strength does not stay dangerous. They gave Parasuramdev the rule of Bahu. And Bahu and Jammu, why, they face each other across the river. One bank became the enemy of the other. One arm set about cutting off the other.
Surjan: O Ram! Baba ji, in Ayodhya, Ramchandra and Bharat too were brothers. The water has fallen, hasn't it, priest ji — say the word, and I'll cast off the boat. Let me take you a little lower down; you will have a bit of a brisk crossing.
Baba: There is no fear of the crossing, friend; it is the matter that needs settling. Else a misgiving will keep festering in the mind — why, after all, did he summon me?
Surjan: It must be some necessary matter. The Raja sahib does nothing without asking you. His nature is good; they are good folk.
Baba: His name too is Dhruvdev, and indeed in resolve too he is a Dhruvdev — steadfast. He is one who thinks of others' good. He has not the pride of kings; he honours men of merit.
Surjan: One must honour men of merit, Baba ji. Kings have only their own kingdom, but men of merit have a kingdom over the whole world. Dhruv is a wise man — he understands this. The water has begun to rise again, priest ji.
Baba: Well then, let me sit a while on those stones, Surjan.
Surjan: Here, lay this sheet down. Now sit. (Humming to himself in his own thoughts:) 'Carry my boat across, O Lord, this ocean of the world is deep.' Priest ji, the water has begun to rise further. Look up there — it has clouded over again. It must be raining too. Now if evening comes, it will be dark by the time we return. Leave it for tomorrow. The flood is up. They too will surely understand.
Baba: Very well, Surjan ji. One said it, the other heeded it — "says Kabir, both are wise."
( Fade out )
Scene 2
[ A musical interlude (it is early morning; somewhere far off an aarti is being performed) ]
( Two soldiers come along, leading a man bound. )
Bound Man: Good people, will you let me drink a sip of water somewhere or not? Here — this house right in front, whose is it? My throat has dried up.
Soldier: No, no, not this house, not here — this is the house of the royal priest, Baba Ambo. It is not fitting to trouble them. These are the comings and goings of the Raja sahib; would you have us tied up too somewhere?
Bound Man: (as if to himself) This is Baba Ambo's house! (Aloud) In the name of Baba Ambo — Baba, I have come to your shelter; I am your sāhab, your suppliant, Maharaj — save me!
Mata ji: (with curiosity) Who is this calling out for Baba ji outside? He is seated at his worship. Jattu, go and see — who is it?
Bound Man: Mata ji, first give me a sip of water (panting). My great good fortune, that I have reached this courtyard. I have found at last someone to hear my plea. Mata ji, I am no thief or cheat. I am a settled, prospering merchant — Ralli Khattri is my name.
Mata ji: Let me first give you water to drink — then tell me your tale.
Jattu: (the servant) Mother ji, I'll give him the water; you hear out this poor man.
Mata ji: Good, you bring it. Oh — and here, they too have come of themselves.
Baba: What is the matter? Who is this? What does he say?
Soldier: Priest ji, our obeisance.
Baba: Live in peace. Sit — whom have you led off, bound, so early in the morning?
Khattri: Baba ji, let my obeisance too be accepted. I have come to your shelter alone, I am your sāhab, priest ji. My honour now lies in your hands.
Baba: What is it? What is the matter? Why have they seized you? Friend — why have you seized this man?
Soldier: Maharaj, we had an order: that a certain great merchant was staying at such-and-such a place, and that we were to seize and bring him. So, bound by the order, we went, by Kumedan ji's command, and seized him in the night itself. We do not know what wrong he has done. He must have committed some fault, mustn't he, Baba ji?
Khattri: Fault? I will tell the whole story, Baba ji. (Pausing a little) The matter is a little old — some eight or ten years. This present ruler of Jammu was then the heir-apparent, the Tikka. My shop did business with them. The flow of trade went on. Once, in settling the account, when it dragged on a good while, I sent a man with a petition. The Tikka sahib sent a note saying: come, take the money in Jammu. I was a little unwell, and there was no second man at the shop. I said: what is the haste — whenever you can send it, send it; we cannot go to Jammu. Hearing this, he was greatly angered. He frightened and threatened, and went away. The second or third day he sent the money. The matter came and went. But it seems he never forgot it. I had never come to this region; only now that I have come, who knows who went and informed on me. So I reckon the ruler must have an old grudge there. I too am a settled, prospering man, priest ji — what honour have I left? (His voice chokes.)
Baba: Only this much is the matter? Are you telling the truth?
Khattri: Only this much is the matter, priest ji — I swear by my gods. May my whole line be destroyed if I tell a lie.
Baba: Then there is no fear. I myself will go and speak to the Raja sahib. He is not one to punish the innocent. He will not turn back my word. Have no anxiety. Soldiers, take him along; I too am coming. And — convey from me to Kumedan ji that this man is my sāhab, my suppliant.
Khattri: Priest ji, do not forsake one who has come to your shelter. I have heard your name; I have heard your fame. I am innocent, Baba ji. I am at your shelter alone. In the name of Baba Ambo!
Baba: Do not be afraid, Shah ji. If you are true, then there is nothing to fear.
Khattri: The fear is of the times, priest ji. When those who hold the power of rule descend to injustice, what stand can poor truth make?
Baba: No, no, it is not so. Our Raja sahib is not of those who misuse power. He is one who has justice and truth put to the test.
Scene 3
[ They go off... fade out... music two seconds ]
Mata ji: You have begun to lay out the clothes. The meal is ready; the guests would eat. Who knows at what hour he will return from there.
Baba: The meal will come even now. This Khattri seems to us innocent. The poor man — who knows of what the Raja sahib has had him seized. From his words and his face, we are convinced of his innocence. But a king's nature is a kingly nature; who knows whether the obstinacy over the old matter still lingers somewhere in his heart. Without me, who knows what hardship he might have to bear.
Mata ji: Yet that obstinacy too is over a thoroughly worthless matter. Then he was young, but today the responsibility of the throne is upon him. Affairs of state cannot run by taking revenge for old matters like this.
Baba: That is just why I myself am going. He has cried out to me. He is my sāhab; I have given him my word.
Mata ji: But...
Baba: But what?
Mata ji: If the Raja sahib really does have some old obstinacy against him, and does not heed your word... then...?
Baba: Then? (Pausing) You have thought rightly. The matter could indeed turn grave. King, fire and water — it takes no time for their nature to change. But for us, good woman — could there be anything to fear? If the king turns back our word and gives sorrow to the one who cried out to me, then... what is there to come back alive for? Shall we become so shameless?
Mata ji: [Her voice chokes] If you are not to come back, then what are we to do, living? What will become of us?
Ambo: Your dharma is with you.
Mata ji: But how are we to know whether the king has heeded your word or not?
Ambo: That you will come to know. If we are long in returning, and if you hear an uproar break out in the market across the river, opposite, then understand that we have given the price of our very lives to guard our honour.
Scene 4
x x x
[ The dip of a paddle. The Tawi's sigh. The knock of the oars upon the boat. The hiss of the wind. Music suggesting doubt and dread. ]
Ambo: Kumedan ji, is the ruler seated within?
Kumedan: He was remembering you only just now.
Ambo: Then tell him within about me.
Kumedan: What new thing is there to announce or look into today, Maharaj? Sahib, come inside. [He goes.]
Raja Dhruvdev: [in a grave voice] The priest seems to have come. Priest ji, I bow at your feet.
Ambo: My blessing, ruler.
Raja: Priest ji, we learned that the Khattri had come crying for your shelter. So we released him that very moment. The priest's sāhab is our own sāhab. He must still be here, giving you his blessings. Did you not find him? [Calls out] Kumedan ji!
Kumedan: Yes, ruler!
Raja: That Ralli was our priest's sāhab. It was for that very reason we released him. Where has he gone? Have him touch the priest's feet.
Kumedan: The ruler had said he was to be sent off well fed, so...
Raja: Right, right. Once he has eaten, then—
Kumedan: He has just eaten, ruler.
Khattri: That is well, then. The ruler has shown great kindness. He has kept my honour. Now, if you give me leave, let me go.
Raja: But you have only just arrived, and now would leave at once? Rest a little. There is a game or half of chaupar, that we have set out, still to be had.
Ambo: As you command, ruler. Then let me go and meet that Khattri a moment. [Comes outside.]
Khattri: Priest ji, you have seen the wonder of your name. Whatever I had heard, I have seen a hundredfold more. Blessed is this land where there are such selfless great souls as you. I am grateful to the ruler too, but more than to him, to you... you...
Baba: Each one's own fortune bears fruit, Shah ji. When the hour is good, all unions fall out right. When the bad hour comes, none can turn it aside. Come, it is well. Your hardship is gone, and the Almighty has kept our honour. Now do one thing — on your way back, pass by our house and tell them as you go that everything has turned out well. I would set off myself, but the ruler says he will sit with me a while and play a game or half of chaupar.
Khattri: True words, priest ji. My whole life I shall not forget this kindness of yours. You have kept my honour. May the Almighty double your dignity and esteem. [A faint ripple of music.]
Raja: Priest ji, in the Mahabharata too the Kauravas and Pandavas played chaupar right here. What a calamity grew out of one trifling matter! O Lord! Both houses were uprooted and ruined. Did they not think, those people, what good or ill would come of this matter, priest ji?
Priest: "When ruin is near, the intellect turns contrary," O King! Have the sages and seers said this falsely of man's nature?
Raja: But priest ji, does that mean ruin was written in their very fate?
Priest: If by fate you mean the fruit of man's own good and bad deeds, then your saying is right. But if you say that every creature is born bearing some pre-written script, and that all his life he is the slave of those lines, then the dignity and worth of human life is greatly lowered. Then goodness, truth, service, renunciation, justice, sacrifice, brotherhood — these things keep no value at all.
Raja: And then God?
Baba: Ruler, God is just as true as man. It is man's own intellect that has discovered Him. For the lifeless creation, what is God's being, and what His not-being?
Raja: And is it wrong to say, priest ji, that we are all just as these lifeless pieces are, and these the lifeless squares — that some unknown, unseen hand plays with these squares and pieces, lifting the pieces and setting them forward and back?
Baba: Ruler, the mystery of creation is very hard. He who says, "I have understood it," is the very one who is ignorant; and he who says, "I could not understand it," know that he is somewhat nearer the truth. This is the essence of the speech of the Upanishads. So the matter comes down to each one's own understanding. And what harm is there if man's intellect should take the measure of this puzzle too, and strive to find its head and tail?
Raja: Then where does the matter end, priest ji?
Baba: It ends at the capacity of one's own intellect. As high as any bird can fly in the blue sky, let it fly. No forbidding, no restriction.
Raja: That is right. Wings have been given, so one ought to fly.
Baba: Intellect has been given, so one ought also to make the effort to think and understand.
Raja: (laughing) That is right to the last anna — but how far will man's intellect reach?
Baba: Ruler, an estimate of that can be made from the Vedas, from the Upanishads, from the immortal works of Valmiki, Vyasa and Kalidasa, from the books of philosophy, from the books of ethics — or, again, by looking at works of art and craft, at the wonder-bewildering treasure of architecture and sculpture — of how far man's intellect can reach.
Raja: Blessed are you, priest ji! Your saying is right — that within man too, somewhere, a Brahma is present.
Baba: Not Brahma alone, Maharaj — Vishnu too, and Shiva too. And right alongside these gods are present also the demons, masters of cunning and crookedness.
[ Both laugh. Just then some uproar is heard in the market outside the palace, which in a little while only grows. ]
Raja: [in an anxious tone] Kumedan ji!
Kumedan: [entering at a run] Ruler, you remembered me.
Raja: What is this uproar that has broken out?
Kumedan: Ruler, some of the royal horses have got loose from the stables. They have bolted through the market. A scramble has broken out among the people. The grooms are after them.
Raja: But this much uproar should not be over horses getting loose. Come, let us see for ourselves. Come, priest ji, let us go.
Baba: Ruler, it is already a long while since I left home. Now give me leave; let me go.
Raja: Very well, priest ji, then go.
[ The uproar slowly subsides. ] [ Music ]
Baba: Surjan, why are you so alarmed, sitting there? Why do you keep looking at me this way? What is this smoke, so much of it, from our house? Sit — has a fire broken out somewhere? Hare Ram! Those clouds of fire, Shri Ram. O Almighty! What is this? Why do you not speak?
Surjan: Priest ji, but you are unharmed. Then how did this false news come, that you had taken your own life in the town? What sort of uproar was that? Priest ji, you have come late. By this hour, there — now only these tongues of fire and this smoke will be left. The whole village tried to put it out, but a fire caught in dry timber! And Mata ji had bolted the doors fast from within. Your servant Jattu too, and Kalu the dog too. And the other living creatures that lived in the house.
Baba: So that Ralli Khattri did not pass through the village to announce it? Ah. God's will alone is supreme. The king released him to us, and Ralli must have been in haste to get home. But how selfish a man can become! We told him to pass by our house, announcing the news. Come, never mind — the fault was ours. We ourselves should not have stayed on there. But...
Surjan: Priest ji, you... now...?
Baba: We too shall obey that same will of God, Surjan. The family is no more. They guarded their honour, kept their dignity. Our servant Jattu too fulfilled life's vow — and Kalu too, though a beast. All of them have gone gladly down that road. Why then should we, walking that same road, be seized by fear and doubt? Surjan, just this is the whole meaning of life. Today is a most auspicious day. We had vowed to keep our honour; it is fulfilled. An innocent man was saved. In this we are content. No stumble upon the head, no burden — and the road ahead is straight and level.
( Baba moves forward [toward the fire]. )
Surjan: Baba ji, Baba ji! I am old, I cannot run — but you... stop, stop, O deva. This earth still has great need of you, still great need.
( The weeping of the people; in the hiss and roar of the flames, the cries of "Baba Ambo," "Baba Ambo" are drowned. )
A Small Child: (sobbing and sobbing) Baba Ambo was very good.