Purpose -T.P. Kailasam

Purpose, by T.P. Kailasam, is a short play dramatizing events that occurred in the Mahabharata involving Drona, Arjuna, and Eklavya. Drona is a skilled teacher, renown throughout the land for his wisdom and skill. Arjuna is a prince of a great kingdom. Eklavya is a tribal boy from a relatively far-away area.

For those of you who haven't yet read the play, please do, it's actually quite cool:

http://tpkailasam.blogspot.in/2011/11/purpose.html

Summary:

One day, as Drona is training Arjuna, Eklavya comes out of the forest and observes them from a distance. When Drona looks less busy Eklavya approaches him and asks for permission to learn archery. Drona does not refuse the boy nor scorn him. Drona, in fact, as the play would suggest, wholeheartedly wishes to help Eklavya fulfil his goal.

Eklavya lives in a hut in the centre of a great forest. Near his house there are many fawns that him and his mother care for and occasionally feed. However, there are an abundance of wolves in that region of the forest and they continuously hunt down and eat his fawns. It is for this purpose that he wishes to mastery the skill of archery.

Drona is utterly wooed by the boy's selflessness. Of course he is. Who doesn't love fauns. They're so cute. Look at this guy!!

At this point in the play, you genuinely think that Drona will take Eklavya on as his pupil. Unfortunately, Drona's other pupil, Arjuna, is not the nicest guy. He gets into a small fight with Eklavya and insults his caste, telling him that he is low-born and hence, is unable to ever compete with somebody of his own level.

Eklavya's response to this is seen by many as the author's attempt to slip in his opinions on the moral foundations of caste. Upon being insulted by Arjuna, Eklavya responds with the following dialogue:
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Arjuna:	(Stung to the quick) What do you mean by my "Silly pride" in my caste?
Ekalavya:	(Calm and smiling) "What do I mean"? Why, just what I said! When I spoke of your pride in your caste as being silly, I meant that you are proud of your caste without knowing what there is in your caste to be really proud of!
Arjuna:	(Sneeringly) How do you know that I do not know it?
Ekalavya:	Well then, if you really do know what there is to be proud of in being an Arya that there is not in being a nishaada... tell me!...I am a nishaada and you are an Arya; And yet I am as strong as you; I can become as great an archer as you ever can – if your Guru wills it; and I have all that I want in my beautiful forest as you have all you want in this big city of yours!...Tell me how you are any better than I for being an Arya ?
Arjuna:	(Cogitates for a minute; a confused and unequal to a coherent and cogent reply, snaps back sardonically) You may be all this and even perhaps become as good as I in archery – if Gurujee takes you on as his pupil! And yet, after all is said and done... AN ARYA is AN ARYA! And a NISHAADA is only a LOW-BORN NISHAADA!
Ekalavya:	(Bursts out laughing) You make me laugh!
Arjuna:	(Curtly) What is there to laugh at?
Ekalavya:	I am laughing because it seems to me that according to you the only thing that one has to be proud of in being an Arya is THAT ONE IS NOT A NISHAADA! If then, there were no nishaadas at all in this world... you poor Aryans would have nothing to be proud of in being born as Aryas?
Arjuna:	Is that what you really think?
Ekalavya:	Of course not! I know what there is to be proud of in being an Arya! It is you that do not! If you care to hear me and learn I shall tell you! In the forest I live in, cruel wolves maul and kill harmless deer and fawns; and THE ONLY WAY THAT I CAN SAVE THE DEER AND FAWNS IS BY KILLING THE WOLVES! In the forest next to mine lives an Aryan Rishi and HE PROTECTS HIS DEER AND FAWNS BY THE POWER OF HIS "TAPAS" WITHOUT KILLING THE WOLVES! Now MY way of guarding my deer and fawns spells not only the death of the wolves, but also makes little wolf-cubs who have as yet done no harm, become fatherless and motherless!! And I who know both the loss of a father and love of a mother can feel for the poor little cubs! Thus, you see, that the power an Arya has, of doing the same thing as a nishaada BUT WITHOUT HARM OR HURT TO ANYONE, is a thing to be really proud of! YOUR silly pride in your caste ONLY BECAUSE YOU WERE BORN AN ARYA is but a sure sign of your WEAK HEAD! _______________________________________________________________________________________

Drona is thoroughly impressed with this volley of ideas and is even more willing to take on Eklavya than before. Arjuna, however, remembers something that he can twist to his advantage. Drona had promised Arjuna that he would make him the greatest archer in the world. Yet still Arjuna and Eklavya continue to bicker and fight. Eklavya reminds Arjuna that, according to the guru there are only 5 requirements to become a good archer:

1. A perfect mastery of the groundwork of archery
2. A power to concentrate
3. A deep and fervent love for one's guru
4. The guru's whole hearted agreement to teach
5. Assiduous practice

Eklavya states that nowhere in these criteria is caste mentioned, and hence he should have an equal opportunity. Through the course of the argument we see that Eklavya genuinely believes that the guru will side with him. 

Unfortunately, after Arjuna invoking his promise, the honor-bound guru has no choice but to turn Eklavya away. Eklavya is heartbroken. Before he leaves however, he asks the guru one thing:

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Ekalavya:	("Serving out” his words slowly and deliberately in a tone of utmost apprehension) IF you HAD HAD the time, Sir, and WERE FREE to teach me, Sir, WOULD YOU HAVE LIKED, the least bit, LIKED to teach me?
Drona:	(With his hands resting on Ekalavya's shoulders; bends down and speaks in a tone of utmost love and admiration) "Liked"? "The least bit liked"? Why, my little man, if only I had the least chance, I should LOVE to teach you! ________________________________________________________________

Eklavya cunningly manipulates the guru into saying this. What Eklavya takes this to mean is that he has now satisfied the 4th criteria required to become a proficient bowman. As he possesses all the others, there is nothing that can stop him. He thanks the guru and leaves as Act I ends.

Act II begins six years later with Drona and Arjuna wandering through the forest and talking. Suddenly, they see a wolf run out from a nearby bush screaming with at least 30 arrows through its skull. Drona and Arjuna stand spellbound by this insanely awesome feat of archery. As the archer comes running in pursuit, they recognize him as Eklavya.

Arjuna gets pissed as, after witnessing Eklavya's mad archery, there's no way that he's the greatest archer alive. Hence he calls Drona a liar and Eklavya gets angry. This repeats itself several times and eventually they start talking things out.

Eklavya reveals that his guru is the great Drona. Drona denies this vehemently, saying that he had not trained anyone other than Arjuna. Eklavya beckons them to follow him to his shrine nearby. Upon reaching, they see a life sized clay statue of Drona sitting cross-legged on a shrine under the shade of a tree. Eklavya says that he has learnt from this statue.

Arjuna is unable to understand this and takes out his anger on Drona. Drona helplessly responds that he too had no idea of these happenings, but Arjuna won't quit. He mocks Drona, telling him that the world will know him as a liar who did not abide by his promise to the king.

Eklavya is crestfallen. He cannot believe that his training may be the downfall of the great Dronacharya. Drona is equally perplexed as to how his pupil (Eklavya) could have learnt more than he himself knows. To this Eklavya responds:
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Eklavya:

A PUPIL CAN LEARN MORE FROM HIS GURU THAN WHAT THE GURU HIMSELF KNOWS  IF THE PURPOSE OF THE PUPIL FOR LEARNING IS NOBLER THAN WHAT THE PURPOSE OF THE GURU'S WAS WHEN HE LEARNT FROM HIS GURU!!
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Drona is now feeling confused and guilty. He couldn't deny that he'd failed to deliver on his promise to Arjuna but at the same time he'd had no idea that Eklavya had been, in a way, training under him.

Drona knows that he's trapped. He knows that there is no way that Arjuna can ever become a greater bowman than Eklavya. Drona says that it is not just the effort given by the teacher that counts, it is equally the effort given by the pupil to learn. In this respect, he feels that Arjuna can never become greater. Eklavya continues to insist that with the proper training, Arjuna could still easily become the best archer. Drona shakes his head and gives the following important dialogue which reflects the significance of the title:

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Drona:

You do not know all, Little Man! It is not only Love and respect for the Guru that counts... but the PURPOSE... the MAIN PURPOSE with which the pupil learns, DECIDES HOW MUCH HE learns! You have said it yourself a while ago. With his [Arjuna's] purpose for learning... far beneath yours,... all his efforts and mine to help him even to EQUAL you, will not avail!!

(Looking away) His purpose from the very outset has been to acquire personal fame as an archer! To be acclaimed the greatest archer of all times! And with you working body and soul, heart and mind... to free harmless creatures from fear of marauding beasts... the hardest of his efforts will not land him within yojanaas of your archery!! And I shall never keep the promise I rashly made!

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Eklavya is overwhelmed with guilt. He feels terrible about the fact that he was the cause of all of this. He offers to never draw his bow again but Arjuna is not satisfied. Arjuna continues to infuriate Eklavya by taunting him and insulting Drona. Caught up in a fit of rage, Eklavya walks over to the image of Drona and cuts of his right thumb as blood gushes from the severed finger.

Drona is aghast and deeply shocked. He had never expected this, much less wanted it. Eklavya tells him that this is his Guru's dakshina as Arjuna looks on shocked.

As Eklavya's rage dies down, he is sudd,enly overcome with a sense of grief. He remembers his fauns, the purpose of his entire endeavour. He had just destroyed his purpose. Covered in blood and tears, Eklavya weeps, surrounded by his fauns. In a fit of rage at Drona's allowal of him to do this, he rushes towards the statue and abuses it. He is about to smash it when he is suddenly overwhelmed with a sense of remorse. He mutters, "What have I almost done", and sinks back to the floor. The play ends with him whimpering the following lines hopelessly to himself:

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Eklavya:

FORGIVE ME, GURUJEE! I DID NOT KNOW WHAT I WAS DOING! BUT YET, HOW COULD YOU! HOW COULD YOU I HOW COULD YOU!

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Analysis:

As you can see from the last lines, Eklavya is still torn, confused and uncertain. He was caught between a loyalty to his Guru (who had made his purpose possible) and a loyalty to his purpose (for which he needed the Guru). Caught in this paradox and a fit of rage, he made an impetuous decision. The fact that he is still undecided after having sacrificed his thumb reflects the agonizing pain that he must be feeling. He is caught between two sides, both favoured equally, but he's already committed wholeheartedly to one. This can be seen as being reflective of the pain of indecision.

Another important point worth mentioning is that things go slightly differently in the original story in the Mahabharata. In the original story Drona is portrayed as being vengeful. Unhappy that Eklavya 'disobeyed' his instructions, he demands the Guru Dakshina. The fact that this is quite different in the two tellings helps us extract a little information about the significance of the text. Drona is caught between his promises and what he knows is right. He is torn by his loyalty towards his promise (which he swore he would not break) and his loyalty to his sense of justice (which tells him that Eklavya's purpose is noble and pure).

Despite the fact that all the outwardly conflicts are catalysed by Arjuna, the larger predominant conflicts are the internal ones of Eklavya and Drona. Both suffer tremendous turmoil and indecision. While Drona suppresses his and keeps thinking of possible solution, Eklavya makes an impetuous decision which further catalyses the internal clashing of resolves.

In the end however, Eklavya is still unsure as to whether what he did was right or wrong. His confusion and pain makes a lasting impact on the viewer.

The play also implicitly comments on the concepts of loyalty and heroism. Is the idea of loyalty an worthwhile one? Can it really be chosen over common sense? What does one really get out of being loyal? These are a few of the questions evoked in the mind of the viewer throughout the play. Eklavya's heroism can also be read into. In a fit of rage he made a sacrifice he was unwilling to make. In a desperate attempt to maintain his loyalty to the Guru, he gave away what was not his to give: his purpose. 

The aforementioned purpose is a reflection of the title and the overall significance of the piece. What is the purpose?

The initial reference to purpose comes in the beginning of the piece with these lines spoken by Bheeshma, Arjuna's father.
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Bheeshma:


! This, Aachaarya, is the "haze" I spoke of...The haze of UNCERTAINTY in which is shrouded the PURPOSE of all this training, the USE of which alone, we know! (In a tone of summing up) We are play-acting in scenes, Aachaarya, whose every line we KNOW without knowing the PURPORT of THE PLAY! We are walking on paths, Aachaarya, every step of which we KNOW without knowing the PURPOSE of THE JOURNEY!

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To which Drona responds
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Drona:


And yet, Gaangeya, it is not for ME to remind YOU that before all (raising his eyes aloft)—HE knows the Purpose of it all, not we! We may, at very best, but labour...no more...and leave the rest to HIM!
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Finally at the end of the play, Drona revives the idea of purpose once again:
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Drona:

You do not know all, Little Man! It is not only Love and respect for the Guru that counts... but the PURPOSE... the MAIN PURPOSE with which the pupil learns, DECIDES HOW MUCH HE learns! You have said it yourself a while ago. With his [Arjuna's] purpose for learning... far beneath yours,... all his efforts and mine to help him even to EQUAL you, will not avail!!

(Looking away) His purpose from the very outset has been to acquire personal fame as an archer! To be acclaimed the greatest archer of all times! And with you working body and soul, heart and mind... to free harmless creatures from fear of marauding beasts... the hardest of his efforts will not land him within yojanaas of your archery!! And I shall never keep the promise I rashly made!

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So from these three extracts, what conclusion do we come to regarding the purpose?

I feel that the purpose is representative of some kind of cosmic role that we live to play. As hinted at by both Bheeshma and Drona in the first two extracts, the purpose is unknown to all but him (God).

The decision that was taken by Eklavya interfered with his overall purpose. This image of an impetuous decision destroying one's entire purpose in life, evokes a sense of folly, hopelessness, and emptiness. It truly is the worst fate that can befall someone.

Now is we take a step back, and look at it from a wider perspective, Eklavya really was caught in a situation from which there was no easy way out. He could not back out as that would mean desecrating the reputation (and hence the honour) of his Guru. He was just really unlucky. To add to the luck factor, it was a sheer coincidence that Arjuna and Drona were walking through the forest just as Eklavya was chasing a wolf. Fluke. 

The fact that these crucial pivots of the story operate on luck truly provides some symbolism. If it weren't for these events, Arjuna would not have encountered Eklavya (at least not in this manner) and the subsequent events would never have happened. The interference with God's premeditated 'Purpose', would never have happened. So, is luck really the work of God? Is it beyond his control? If not, what was the reason behind him coordinating the events that exploded in the finale?

In conclusion, some of the crucial themes that I thought the play dealt with were:

1. How valuable loyalty really is.
2. Does it mean more to be loyal to your word, or your cause?
3. The folly of making long-term non-retractable decisions (Interference with purpose)
4. Is 'luck' God's way of intervening or is it a separate entity entirely?
5. The pain of indecision. 
6. The de-polarisation of roles. This theme is brought out through the differences between this adaptation and the original telling. The fact that Drona has been portrayed in an entirely different light allows us to inspect each of the characters more closely and try to see them for what they really are. Arjuna plays the role of  a protagonist alongside Krishna in the Mahabharata yet in this piece he's the chief antagonist. This 'reversal' of ideals and bias is very thought-provoking to say the least.
7. Contrasting moral conclusions.The original story is normally told with the moral of how good it is to put loyalty to one's word and one's elder above all else. Eklavya is respected for keeping his Guru's word and honour intact. In this version however, we see the turmoil and despair that this decision causes him. In conflict of the original set of morals, this version makes the viewer question the usefulness of loyalty. Is it worth abandoning your purpose for loyalty? To what extend must common sense and the heart prevail over loyalty? All of the aforementioned themes come together to frame this final and most prominent theme. The stories contrast. By exploring the motives of the characters and looking at the same story from a different angle, we are able to extract much more from text. T.P. Kailasam's retelling is a fresh take on an old story.