Poem Lakshman by Toru Dutt

Hello Friends, 

This blog is my response to the assignment assigned to us by our Prof. Dr.DilipSir for Semester 3 in subject Indian English Literature Pre Independence and my topic is the poem Lakshman by Indian lady writer Toru Dutt. So, read, understand and enjoy. Happy Learning!

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"But then thy leader stood beside!

Dazzles the cloud when shines the sun,

Reft of his radiance, see it glide

A shapeless mass of vapours dun;

So of thy courage,—or if not,

The matter is far darker dyed,

What makes thee loth to leave this spot?

Is there a motive thou wouldst hide?"

"Lakshman"

This quote is significant because it reflects Dutt's impulse to open up and expand on old legends, as well as her interest in adding personal dimensions to these tales that increase their verisimilitude. These lines, spoken by Sita to Lakshman, are not present in, nor have any precursor in, the Ramayana, meaning that this specific accusation of Lakshman was penned by Dutt herself rather than just adapted or rewritten. This excerpt raises the emotional stakes of Sita and Lakshman's argument by complicating and deepening Sita's accusations, thus making the scene appear more realistic, more human, and less removed from the realm of myth. Moreover, it introduces an additional naturalistic element to their argument, with Sita comparing Lakshman to a cloud which steals the sun's radiance. Dutt's mark is clear in this quote, then, because it reflects not only her interest in complicating and opening up poetic treatments of myths and family relationships, but also her deep fascination with nature.

Summary of the poem 

LAKSHMAN BY TORU DUTT 

The poem "Lakshman" is from Dutt's Ancient Ballads and Legends of Hindustan (1882). It tells a story from the Hindu epic Ramayana, in which the hero Rama is told to procure a golden deer for his wife, Sita. After Rama leaves Sita with his brother, Lakshman, for safekeeping, he finds out that the deer is actually a demon and kills it. However, when the demon dies, it calls out for help using Rama's own voice. Though Lakshman knows Rama is invincible and does not worry, Sita panics at the sound of the cry for help and asks Lakshman to go and investigate. So that he can both please Sita and also ensure that she stays put, as ordered by Rama, Lakshman draws a line in the ground that Sita is not to cross while he leaves to search for Rama. While he is absent, however, Sita crosses the line and is abducted by the demon king Ravana.

The poem takes this story from the Ramayana and opens up the discussion between Sita and Laskhman, expanding it beyond what is present in the epic. Still, much of the core elements of their dialogue are preserved from the epic. First, Sita warns Lakshman to take heed of what are allegedly Rama's cries. When Lakshman tries to counsel Sita otherwise, she accuses him of conspiring to bring Rama down and take her for his own wife. Lakshman is harmed by her words and finally bows to her wishes, drawing a circle with an arrow that she is not to cross while he goes out to assist Rama. Despite the fact that Sita is enraged and has hurt Lakshman's feelings, however, he is calm, only speaking to bless Sita and pray that the deities of the forest will keep her safe when he leaves. The poem ends with a "sorrow dark" on Lakshman's face and a "vulture scream[ing]" as he departs.

Analysis

In terms of its form and rhyme scheme, the poem is written in twenty-two stanzas of eight lines each and closely mirrors a standard ballad, with each stanza consisting of alternating rhymes. Importantly, however, the stanzas of a standard ballad are only four lines, so the doubling of the line count per stanza in "Lakshman" might be meant to reflect the dialogue occurring between Lakshman and Sita. Also important to Dutt's rendition of the legend is her preservation of language that mirrors other translations from the Sanskrit original, such as "succour" and "Videhan Queen" in reference to Sita. This lends Dutt's rendition the authority of an accurate and rigorous account while still allowing her to innovate greatly on the story.

Where Dutt chooses to embellish the original account, then, is in providing additional descriptions of both the surroundings and Rama, so as to round out the sentiments conveyed by both Lakshman and Sita. First, when Lakshman begins speaking in stanza 4, he quickly begins listing a series of figures that would cower before Rama, adapted from the original, including "the lion and the grisly bear," "sun-staring eagles," "pythons and cobras," "Rakshases, Danavs, demons, [and] ghosts." The rhymes that are set up between these beings and their surroundings reinforces not only their connection to nature, but also Rama's supremacy—his power both to make the world and her children bow before him and his might. Further, the move from natural animals such as lions and bears to supernatural figures such as Raskshases and ghosts emphasizes that Rama is a being who commands not only things of natural significance, but also things of divine import.

Second, Dutt has Sita taunt Lakshman and his supposed cowardice by means of a new, original metaphor: "But then thy leader stood beside! / Dazzles the cloud when shines the sun, / Reft of his radiance, see it glide / A shapeless mass of vapours dun; / So of thy courage,—or if not, / The matter is far darker dyed, / What makes thee loth to leave this spot? / Is there a motive thou wouldst hide?" Sita here is comparing Lakshman to a cloud that seems to shine only when it borrows the light or radiance of the sun. She suggests that Lakshman's courage is similar, only present when his brother (who is like the sun) is around; otherwise, Sita suggests, Lakshman is cowardly, just as the cloud is "shapeless" and "dun" without the sun's light. This metaphor connects Lakshman to the natural world as well, conveying the message that he himself is also inferior to Rama, who is the master of nature. The later detail of Sita shooting "flames from her eyes" paints Sita also as a goddess or supernatural being that Lakshman must not deny, further isolating Lakshman from the couple of Sita and Rama.

Finally, at the poem's close, Lakshman turns to nature and prays that it will keep Sita safe from harm, in a manner adapted from the original but far more explicit and extensive:

 "And oh ye sylvan gods that dwell / 

Among these dim and sombre shades, / 

Whose voices in the breezes swell / 

And blend with noises of cascades / 

Watch over Sita."

 As a merely loyal servant to the more powerful Rama and Sita, he must entrust nature with the task of protection when he fails. Further, the "hoarse" scream of a vulture serves as an ill omen that foreshadows Sita's eventual abduction by Ravana. Here, too, nature seems to play an important role as it mirrors the affairs of the demigods and legendary figured depicted in the Ramayana.

The poem is thus characteristic of many of Dutt's interests—the relationship of humanity, divinity, and nature; the complexity of family relationships; the experience of loss or bereavement; and the merging of English verse forms and poetic traditions with her own innovations and Indian inspirations. At the same time, its more formal tone and register—as distinct from those of other, more personal poems in the collection such as "The Tree of Life" and "Our Casuarina Tree"—also shows that, in writing this poem, Dutt was intentionally calling back to something other than her own experience, something deeply rooted in tradition and timeless in its telling and retelling over time.

Sita

Sita is a figure from the Hindu epic Ramayana. After picking Rama as her husband, Sita orders him to fetch her a golden deer, which turns out to be a demon. Upon Rama's killing of this demon, she is tricked into sending her brother-in-law, Lakshman, out to look for him. When Lakshman has gone to look after Rama, Sita is abducted by the demonic king Ravana. After being rescued from Ravana, rumors nonetheless persist about Sita in her kingdom, so Rama abandons her in the forest, where she gives birth to twins. These two experiences are described respectively in "Lakshman" and "Buttoo" by Toru Dutt.

Lakshman

Lakshman is the brother of Rama and the brother-in-law of Sita in the Ramayana, after whom a poem is titled by Toru Dutt. When Sita claims she hears Rama in the woods in need of assistance, Lakshman endeavors to convince Sita that she is mistaken. When Sita accuses Lakshman of wanting to deliberately ignore Rama so that he can take over the kingdom and take Sita for himself, Lakshman knows that he cannot refuse Sita, draws a line in the sand with an arrow that she is not to cross, and goes off to look for Rama.

Toru Dutt’s Lakshman Analysis | Lakshman Character Analysis

Critical appreciation of Lakshman

Toru Dutt had a thorough knowledge of India’s traditional past and this had given her a strong foundation for a better superstructure to be constructed over the edifice. In the stories of the Ramayana, the Mahabharata, the Vishnu Purana and Srimadbhagavat, Toru Dutt found rich food for her imagination. After her return to India she began to study Sanskrit and acquired mastery in it and she read the Hindu classics in the original Sanskrit version. She brought out her second volume under the title of Ancient Ballads and Legends of Hindustan with an introduction by Edmund Gosse who considers it, “Toru’s chief legacy to posterity.” Here she glorifies India’s cultural heritage. She evolved herself from a translator into a poet. She translated many French and Sanskrit poems into English.

In poems like “Lakshman“, we find the translator growing into a poet. Under her creative impulse she selected and elaborated particular passage from the original texts which she found suitable for producing desirable artistic effect. “Lakshman” is a good example of this. She translated the piece from the forty-fifth canto of “Aranyakandam” of the Ramayana.

Though “Lakshman” is short, it is a brilliant poem of nineteen stanzas. Within this short span, she sharply presents the characters of Sita and Lakshman with dexterity by using the method of contrast. She depicts the reaction of Sita and Lakshman to the suspected calamity. She loses her nerve and her equipoise and accuses Lakshman of infidelity and evil design. Sita’s gentility and sadness of heart disappear in the face of crisis and she becomes weak. While in the grip of fear, she forgets her husband’s valour and strength and mistrusts Lakshman.

Thus Toru presents Sita, shorn of her divinity, as an ordinary human being with all her weaknesses. In contrast Lakshman’s character shines and rises in stature. He keeps his coolness and composure and wonders what uncommon force must have played the trick on them. Even though he is accused by Sita of some malignant motive, he does not lose his equanimity. On the contrary he sympathises with her. Thus Toru elevates the character of Lakshman through dramatic interaction.

The moment the pitiful cry is heard, Sita exhorts Lakshman to leave forthwith to help Rama. Overpowered by weak thoughts. She takes the wail of Rama to be death’s signal while Lakshman wonders how one who goes to the rescue of others should himself seek help. Lakshman tries to calm her by telling Sita of Rama’s prowess and mighty arm. He strongly states that Rama won’t cry “like a child” for assistance and that he is not made of such mettle It could be the trick of some foe, because “He has a work (assignment)-he cannot die.”

This line gives a new dimension to Lakshman’s character. It implies that Lakshman was well aware of the purpose of Rama’s ‘avatar’ and the task he should perform.

Lakshman is reluctant to leave Sita as he is ordered by Rama to guard Sita. He prays to Sita not to beseech him to go. Sita misunderstands Lakshman’s reluctance to leave the place and accuses him of cowardice. She straight asks him if he were a coward, She thinks that the valour he has displayed before is due to the mighty presence of Rama. But at present she comes out with the worst suspicion which deeply hurts Lakshman:

“One brother takes

His Kingdom-one would take his wife!

A fair partition!-But it makes

Me shudder, and abhor my life.”

These words of Sita lacerate Lakshman’s utmost heart like poisoned swords. Though hurt, he takes these words with sympathy and understanding and regrets her rashness in judgment. At last he leaves, but seeks her forgiveness. By making him apologise to Sita, Toru brings out Lakshman’s magnanimity.

 Thus by setting up a contrast between the reactions of Sita and Lakshman to the tricky situation, Toru Dutt highlights Lakshman’s equanimity, grace and magnanimity as against Sita’s loss of courage and composure and rashness in judgment.

Toru uses her extraordinary sense of rhythm in depicting Sita’s anxiety and anguish. For instance in the very first stanza, the brisk rhythm of the verse effectively communicates Sita’s anxiety and urgency.

“Hark! Lakshman! Hark, again that cry!

It is, – it is my husband’s voice!”

The word “hark” repeated here jolts the reader into paving attention to what she says and again the repetition of “it is” shows how she reassures herself that it is Rama’s cry. The exclamatory mark at the end of “Voice” suggests her disbelief. A sense of urgency can be seen throughout the stanza and it is brilliantly conveyed through the pauses. These techniques testify to Toru’s artistic skill.

In the tale of Lakshman, we have the ideal brother. Lakshman loves Rama from the core of his heart. He is dutiful to the elder brother, seeking glory in faithful service in life-long loyalty and truth. He is forced by the unwarranted and unkind insinuations of his brother’s wife Sita to leave her in the forest and go to the help of Rama, who, she fears, is in the grip of dangerous demons.

Lakshman tries to convince her of Rama’s immense power. But Sita grows all the more insistent and uses harsh words for him, doubting his motive and character. Even while going Lakshman does not forget his duty- the protection of Sita assigned to him by Rama and draws a magic circle on the ground asking Sita not to cross it. Sita violates his instructions and the result is the fierce battle between Rama and Ravana (The lord of demons).

About the poet Toru Dutt 

Toru Dutt (4 March 1856 – 30 August 1877) was a Bengali translator and poet from British India, who wrote in English and French.

She is among the founding figures of Indo-Anglian literature, alongside Henry Louis Vivian Derozio (1809–1831), Manmohan Ghose (1869–1924), and Sarojini Naidu (1879–1949). 

She is known for her volumes of poetry in English, A Sheaf Gleaned in French Fields (1877) and Ancient Ballads and Legends of Hindustan (1882), and for a novel in French, Le Journal de Mademoiselle d'Arvers (1879).

Her poems explore themes of loneliness, longing, patriotism and nostalgia. Dutt died at the age of 21.

2,604 Words.

Works Cited

1. GradeSaver. "Toru Dutt: Poetry “Lakshman” Summary and Analysis." Study Guides & Essay Editing | GradeSaver, 20 June 2021, www.gradesaver.com/toru-dutt-poetry/study-guide/summary-lakshman.

2. Sarkar, Somnath. "Toru Dutt's Lakshman Analysis | Lakshman Character Analysis." All About English Literature, 6 Mar. 2021, www.eng-literature.com/2021/03/toru-dutt-lakshman-analysis.html.

3. "Toru Dutt." - Wikipedia, Wikimedia Foundation, Inc, 21 Aug. 2006, en.m.wikipedia.org/wiki/Toru_Dutt. Accessed 12 Oct. 2021.