Viewed from without, India, in the time of Kâlidâsa, appeared to have reached the zenith of civilisation, excelling as she did in luxury, literature and the arts. But from the poems of Kâlidâsa it is evident that this very magnificence of wealth and enjoyment worked against the ideal that sprang and flowed forth from the sacred solitude of the forest. These poems contain the voice of warnings against the gorgeous unreality of that age, which, like a Himalayan avalanche, was slowly gliding down to an abyss of catastrophe. And from his seat beside all the glories of Vikramâditya's throne the poet's heart yearns for the purity and simplicity of India's past age of spiritual striving. And it was this yearning which impelled him to go back to the annals of the ancient Kings of Raghu's line for the narrative poem, in which he traced the history of the rise and fall of the ideal that should guide the rulers of men.
King Dilipa, with Queen Sudakshinâ, has entered upon the life of the forest. The great monarch is busy tending the cattle of the hermitage. Thus the poem opens, amid scenes of simplicity and self-denial. But it ends in the palace of magnificence, in the extravagance of self-enjoyment. With a calm restraint of language the poet tells us of the kingly glory crowned with purity. He begins his poem as the day begins, in the serenity of sunrise. But lavish are the colours in which he describes the end, as of the evening, eloquent for a time with the sumptuous splendour of sunset, but overtaken at last by the devouring darkness which sweeps away all its brilliance into night.
In this beginning and this ending of his poem there lies hidden that message of the forest which found its voice in the poet's words. There runs through the narrative the idea that the future glowed gloriously ahead only when there was in the atmosphere the calm of self-control, of purity and renunciation. When downfall had become imminent, the hungry fires of desire, aflame at a hundred different points, dazzled the eyes of all beholders.
Kâlidâsa in almost all his works represented the unbounded impetuousness of kingly splendour on the one side and the serene strength of regulated desires on the other. Even in the minor drama of _Mâlavikâgnimitra_ we find the same thing in a different manner. It must never be thought that, in this play, the poet's deliberate object was to pander to his royal patron by inviting him to a literary orgy of lust and passion. The very introductory verse indicates the object towards which this play is directed. The poet begins the drama with the prayer, "Sanmârgâlókayan vyapanayatu sa nastâmasi vritimishah" (Let God, to illumine for us the path of truth, sweep away our passions, bred of darkness). This is the God Shiva, in whose nature Parvati, the eternal Woman, is ever commingled in an ascetic purity of love. The unified being of Shiva and Parvati is the perfect symbol of the eternal in the wedded love of man and woman. When the poet opens his drama with an invocation of this Spirit of the Divine Union it is evident that it contains in it the message with which he greets his kingly audience. The whole drama goes to show the ugliness of the treachery and cruelty inherent in unchecked self-indulgence. In the play the conflict of ideals is between the King and the Queen, between Agnimitra and Dhârini, and the significance of the contrast lies hidden in the very names of the hero and the heroine. Though the name Agnimitra is historical, yet it symbolises in the poet's mind the destructive force of uncontrolled desire—just as did the name Agnivarna in _Raghuvamsha_. Agnimitra, "the friend of the fire," the reckless person, who in his love-making is playing with fire, not knowing that all the time it is scorching him black. And what a great name is Dhârini, signifying the fortitude and forbearance that comes from majesty of soul! What an association it carries of the infinite dignity of love, purified by a self-abnegation that rises far above all insult and baseness of betrayal!