The Odyssey 4 Essay, Research Paper
A Comparison of Kings-Odysseus vs. Dusyanta
Even though Homer & # 8217 ; s The Odyssey ( 8th century B.C. ) and Kalidasa & # 8217 ; s Sakuntala ( 4th century A.D. ) were written more than twelve centuries a portion, many similarities can be found in the functions that the swayers in each drama. The narratives non merely reflect the values of the civilizations and times, but they besides give a glance into the public and private lives of the aristocracy. Based on the graphic descriptions of their interactions with others and private ideas, penetration is gained into the duties and duties of each. These duties are most evident in the chief & # 8216 ; swayers & # 8217 ; of each narrative & # 8211 ; Odysseus from The Odyssey and Dusyanta from Sakuntala. Although the work forces are put into highly different fortunes in their several narratives, several similarities in their functions as leaders are evident. These include assisting and protecting others, being merely and presenting justness, and guaranting the hereafter of the governing household.
Both work forces are portrayed as defenders in times of crises. They are looked upon for protection and aid when others are in demand. This is seen in Book X when Odysseus and his work forces land on Aiaia. They had merely escaped devastation by the Laistrygonians when they made landfall here and are & # 8220 ; worn out and vomit at bosom, savoring [ their ] heartache & # 8221 ; ( 153 ) . Odysseus knows that he must take attention of his work forces, so he decides to go forth the ship and happen nutrient. It is interesting here that the crew sits on the beach for two yearss and none of the work forces make an attempt to happen nutrient themselves. Alternatively, they wait impotently for their captain to convey nutrient to them. Shortly after refilling their morale and directing a platoon to research, Eurylokhos comes running in panic to explicate that Kirke had captured the work forces. At this point Odysseus passages from being a inactive leader to an active 1. Feeling responsible for his work forces, he instantly arms himself and says to Eurylokhos, & # 8220 ; Let me travel, / as I see nil for it but to travel & # 8221 ; ( 290-1 ) . When he returns to the ship after get the better ofing Kirke, his work forces begin shouting as if they have in sight what they want most-their fatherland. They are so pathetic that they are compared in a simile to & # 8220 ; calves in uproar, / interrupting through to constellate about female parents & # 8221 ; ( 446-7 ) . In this comparing the exposure and dependance of the work forces on Odysseus is rather apparent. It seems that without their defender and leader they are incapacitated.
Dusyanta is besides called upon for protection in several cases when others are threatened. Three times he is called to guard off devils and liquors, and at least twice he is referred to as the defender of people and the land. Whereas Odysseus is seen more as a warrior-provider while at sea, Dusyanta & # 8217 ; s status is that of a warrior-religious leader. When there is a menace of immorality, he is expected to step in and guarantee peace. This function is apparent in Act II when the two male childs bring the intelligence that & # 8220 ; Devils are taking advantage of Sage Kanva & # 8217 ; s absence & # 8221 ; ( 207 ) , and state him that he must travel and protect the hermitage for a few yearss. Since the hermitage is under his protection, as is pointed out by Priyamvada and Anasuya, he obliges volitionally. Apparently, the absence of good-Sage Kanva-is like a door unfastened to the forces of immorality. Since Dusyanta is king and is seen as the most god-like ( good ) homo, a petition for his service and non another sage & # 8217 ; s is appropriate.
The Buffoon and Indra request Dusyanta & # 8217 ; s aid in similar state of affairss. Although Dusyanta is merely holding a gag played on him by Matali, Marica & # 8217 ; s charioteer, he acts as though he is being threatened himself. When the Buffoon calls urgently for his aid, the male monarch comes rapidly armed with his bow. The fact that the Doorkeeper and the Buffoon both rely on Dusyanta for aid reinforces his function as being the defender of others. After the Buffoon is released, Matali reveals himself and surprisingly bears the message that Indra, male monarch of the Gods, besides requests Dasyunta & # 8217 ; s protection. He says that & # 8220 ; There is an ground forces of devils descended from one-hundred- / headed Kalanemi, known to be unbeatable & # 8221 ; ( 491-2 ) . Apparently impossible, even the devils, which are invulnerable to Indra, can be defeated by Dusyanta. For a mortal such as the male monarch, being asked by the Gods for aid is the greatest verification of one & # 8217 ; s function as defender.
As with any authorization figure or individual who is in charge of personal businesss, protection is merely one duty of many. Another of import occupation of the swayer is to be merely and present justness to those who do incorrectly. For Odysseus, the suers bringing mayhem in his place and his female retainers bewraying him are the ultimate wrongs. Undoubtedly, many would non hold questioned him if he killed them all on his homecoming twenty-four hours. Alternatively, in both cases-with the female retainers and the suitors-he makes an attempt to be merely and present penalty merely to those who deserve it.
In Book XVII of the Odyssey, Athena suggests to Odysseus a manner to happen out who is good and bad among the suers. She says, & # 8220 ; Yes, seek the suers. / You may roll up a few more loaves, and learn / who are the nice chaps, and who are vicious- / although non one can be excused from decease & # 8221 ; ( 417-20 ) . Although he had a pick every bit do this or to take
retaliation on all, he decides in his ain bosom to give each a opportunity. He takes similar action with the female retainers when he says to Eurykleia, “tell me of the adult females, / those who dishonored me, and the innocent” ( 435-6 ) . Again he is justified in taking all of their lives, but alternatively decides to penalize merely the adult females who “respected no 1, good or bad” ( 333-4 ) . In both instances, when the guilty suers and retainers have been found out, Odysseus, as the Jesus of justness, ensures in the concluding hr that they are slaughtered.
Dasyunta takes on a similar function in Sakuntala, merely here the fortunes are different. Rather than covering with people who betray him, Dasyunta is portrayed as a male monarch who is responsible for justness and who, like Odysseus, wants to make the right thing. This is seen in his brush with Sakuntala in Act V, and his traffics with the fisherman in Act VI.
When Sakuntala comes to the castle with her bodyguards, Dusyanta, doesn & # 8217 ; t retrieve her and is non certain how to manage the state of affairs. He is in awe of her beauty, yet he besides sees that she is pregnant and does non desire to demo involvement in another adult male & # 8217 ; s married woman. His vacillation spurs the usher to notice, & # 8220 ; Our male monarch has a strong sense of justness. Who else would / hesitate when beauty like this is handed to him & # 8221 ; ( 180-1 ) . In this state of affairs, the male monarch & # 8217 ; s & # 8220 ; sense of justness & # 8221 ; is a contemplation upon his morality and spiritual beliefs. Even though polygamy is accepted in the Indian civilization at this clip, it is a wickedness to be & # 8220 ; tainted by another adult male & # 8217 ; s [ married woman ] & # 8221 ; ( 294 ) . Therefore, alternatively of rejecting Sakuntala outright, Dusyanta rightly allows her to remain in his house until cogent evidence that the kid is his can be found.
The visit by the police officers and the captured fisherman reflect on another side of Dusyanta & # 8217 ; s function in justness. Until the visit, Dusyanta & # 8217 ; s character has been limited to that of a lovesick swayer who takes runing trips for leisure. At this point he becomes a adult male who must besides cover with the felons in society and make up one’s mind their destiny. Evidence for this is found when the Magistrate says to the police officers, & # 8220 ; I & # 8217 ; ll describe / to the king how we found the ring, [ and ] acquire his orders & # 8221 ; ( 28-29 ) . In stating that they must acquire orders from the male monarch, Dusyanta & # 8217 ; s occupation as a & # 8216 ; justice & # 8217 ; is confirmed to the reader. When they do acquire his orders, they are surprised to happen that alternatively of penalizing the fisherman, the male monarch rewards him. Even though the wages is for assisting the male monarch to retrieve his lover, Sakuntala ; the scene adequately conveys to the reader his portion in the justness system.
A concluding point of comparing between the two work forces is that both must procure the hereafter of the governing household. In The Odyssey, the job lies in the fact that although Odysseus has produced an able leader before go forthing for Troy, it is unsure whether or non Telemakhos will be his replacement. In response to a remark from Eurymakhos about taking the throne, Telemakhos admits:
there are eligible work forces plenty,
Eden knows, [ ]
and one of them possibly may come to power
after the decease of King Odysseus.
All I insist on is that I rule our house
and govern the slaves my male parent won for me. ( I, 433-8 )
Telemakhos knows that his hereafter in Ithaka is unsure, and whether or non Odysseus expected this state of affairs to originate is equivocal. Regardless, to rectify the state of affairs and guarantee that Telemakhos will follow him, it is necessary for Odysseus to restore order in his land by throw outing the suitors-which he accomplishes in Book XXII.
Dusyanta & # 8217 ; s quandary is non that his rubric is being fought over, but that the continuation of the Puru Dynasty is in inquiry if he does non bear an able boy. He expresses his concern in Act VI when he sighs and says, & # 8220 ; Families without offspring whose / lines of sequence are cut off lose their wealth to aliens when / the last male inheritor dies. When I die, this will go on to the wealth / of the Puru Dynasty & # 8221 ; ( 404-7 ) . He is disquieted because he has already convinced himself that he has failed in his responsibility to bring forth the following male monarch. Unbeknownst to him, Sakuntala was impregnated at their last meeting and will shortly bear his child-a boy to be named Sarvadamana. Dusyanta has achieved his end and the hereafter of the Puru Dynasty is assured when Marica announces that & # 8220 ; [ Sarvadamana ] is destined to turn the wheel of [ the ] imperium & # 8221 ; ( VII, 364 ) .
Despite the great differences in the times and civilizations of Sakuntala and The Odyssey, the opinion figures, Dusyanta and Odysseus, have similar duties as leaders. Their duties & # 8211 ; to protect, to guarantee justness, and to go on the opinion family-become evident in the narratives as the work forces interact with others and portion their ain ideas. Though the work forces rule under different fortunes and are occupied with their ain battles, they finally satisfy their duties and duties and turn out to be able leaders.
Plants Cited:
Homer. The Odyssey. Trans. Robert Fitzgerald. 1961. Ed. Maynard Mack. New York:
W.W. Norton Company, 1995. 219-503.
Kalidasa. Sakuntala. Trans. Barbara Stoler Miller. 1984. Ed. Maynard Mack. New York:
W.W. Norton Company, 1995. 1181-1242.
