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Saraswatichandra (pronounced (listen)) is a Gujarati novel by Govardhanram Madhavaram Tripathi, an author of early twentieth century from Gujarat, India. Set in 19th-century India, It is acclaimed as one of the masterpiece of Gujarati literature. Though the novel was published in four parts, each part has a distinct thematic content, its own cast of characters and independent beginnings and ends. It was adapted into several plays, radio plays, films and TV series. It was well received by the number of critics, and was translated into several Indian languages, along with English. However, Suresh Joshi, a strong proponent of formalism theory, criticized the novel for its structural failure.
“To the first part he (Govardhanram) gave all his art. The novel is imbued with aesthetic delight; the characterization is matchless. The second part depicts Hindu society, his art went deeper in the third part, and he gave all that he wished to give to the world in the fourth part.”
The novel was adapted in several plays, radio plays, films and TV series. One play was adapted in lifetime of Tripathi. One adapted was adapted by Raghunath Brahmabhatt of Nadiad which became very popular. It was adapted for radio too. The Hindi film Saraswatichandra was based on this novel. Chhotalal Rukhdev Sharma had adapted it into a play produced by Aryanitidarshak Natak Samaj which premiered on 11 March 1912.
Saraswatichandra, the protagonist of the novel, is a well educated, young lawyer deeply interested in literature, quite emotional and idealistic. He has been engaged to marry Kumudsundari (daughter of Vidyachatur – a Divan of Ratnanagari), a charming and proficient lady. But for certain reasons, Saraswatichandra renounce his home. He assumes the name Navinchandra and starts his pilgrimage. As a result, Kumudsundari’s parents marry her to Pramadadhan, the wayward son of Buddhidhan of Suvarnapur. Subsequently, Saraswatichandra (with the pseudonym of Navinchandra) arrives in Suvarnapur and has a meeting with Buddhidhan. Impressed by his eloquent talk and command over English, Buddhidhan invites him to stay with him. Saraswatichandra accepts Buddhidhan’s proposal, resides at his home and finally becomes important member of Buddhidhan’s family
The novel begin with the Saraswatichandra’s arrival in Suvarnapur and his meeting with Buddhidhan, a Divan of Suvarnapur. Hence, the first part gives an account of politics and conspiracy in Suvarnapur under the administration of Buddhidhan. At the end of the first part Kumud, wife of Pramadadhan who is a son of Buddhidhan, leaves Suvarnapur to visit her parents home. Thus, the second part gives an account of Kumud’s family. As Kumud’s father is a Divan in Ratnanagari, the third part is about the political administration of Ratnanagari. While all social, political and religious reflections are concentrated in the last part
But soon after, Saraswatichandra leaves Buddhidhan’s house due to the tensions that contact with Kumud is causing them both, but on the way, he is attacked by bandits. The Sadhus of Sundargiri pick him and nurse him. At the same night, Kumud also leave Suvarnapur to visit her parents home and on the way, get attacked by the same bandits gang, but is saved by her grandfather, who had come halfway to receive her. Kumud somehow falls into the river and is picked up by Sadhvis at the bank of the river.
The Rajput king Karan Vaghela rules Anhilwad Patan, a large kingdom located in north Gujarat, and is well-served by his prime minister, Madhav. It happens one day that he comes face-to-face with Madhav’s wife, Roopsundari (who, like all well-born women, lives in seclusion) and has a chat with her. The king becomes besotted by her and, after pondering for a long time, decides to set aside all considerations of decency and propriety in order to avail himself of the woman. He sends the minister away on a mission and, in his absence, abducts Roopsundari. Madhav’s brother is killed by the king’s men while making a heroic but vain attempt to protect his sister-in-law. Later the same day, his wife Gunasundari commits Sati by immolating herself on the funeral pyre of her valiant husband. The hapless Roopsundari, after being abducted and taken to the palace, kills herself before it is possible for the king to ruin her virtue. She dies with her chastity intact, and the king has gained nothing but infamy for his despicable deed.
Before the battle, Arjuna, noticing that the opposing army includes his cousins and relatives, including his grandfather Bhishma and his teacher Drona, has grave doubts about the fight. He falls into despair and refuses to fight. At this time, Krishna reminds him of his duty as a Kshatriya to fight for a righteous cause in the famous Bhagavad Gita section of the epic.
Meanwhile, Draupadi’s twin Dhrishtadyumna, unhappy that his royal sister should be married off to a poor commoner, had secretly followed the Pandavas back to their hut. Also following them secretly was a dark prince and his fair brother – Krishna and Balaram of the Yadava clan – who had suspected that the unknown archer could be none other than Arjuna, who had been presumed dead at the palace-burning incident several months ago. These princes were related to the Pandavas – their father was Kunti’s brother – but they had never met before. By design or happenstance, Vyasa also arrived at the scene at this point and the Pandava hut was alive for a while with happy cries of meetings and reunions. To keep Kunti’s words, it was decided that Draupadi would be the common wife of all of the five Pandavas. Her brother, Dhrishtadyumna, and her father, the king Drupad, were reluctant with this unusual arrangement but were talked around to it by Vyasa and Yudhishthir.
When the princes grow up, Dhritarashtra is about to be crowned king by Bhishma when Vidura intervenes and uses his knowledge of politics to assert that a blind person cannot be king. This is because a blind man cannot control and protect his subjects. The throne is then given to Pandu because of Dhritarashtra’s blindness. Pandu marries twice, to Kunti and Madri. Dhritarashtra marries Gandhari, a princess from Gandhara, who blindfolds herself for the rest of her life so that she may feel the pain that her husband feels. Her brother Shakuni is enraged by this and vows to take revenge on the Kuru family. One day, when Pandu is relaxing in the forest, he hears the sound of a wild animal. He shoots an arrow in the direction of the sound. However, the arrow hits the sage Kindama, who was engaged in a sexual act in the guise of a deer. He curses Pandu that if he engages in a sexual act, he will die. Pandu then retires to the forest along with his two wives, and his brother Dhritarashtra rules thereafter, despite his blindness.
Though initially sticking to chivalrous notions of warfare, both sides soon adopt dishonorable tactics. At the end of the 18-day battle, only the Pandavas, Satyaki, Kripa, Ashwatthama, Kritavarma, Yuyutsu and Krishna survive. Yudhisthir becomes King of Hastinapur and Gandhari curses Krishna that the downfall of his clan is imminent.
Arjuna’s grandson Parikshit rules after them and dies bitten by a snake. His furious son, Janamejaya, decides to perform a snake sacrifice (sarpasattra) to destroy the snakes. It is at this sacrifice that the tale of his ancestors is narrated to him.
All of the 105 princes were subsequently entrusted to the care of a teacher: Kripa at first and, additionally, Drona later. Drona’s school at Hastinapur attracted several other boys; Karna, of the Suta clan was one such boy. It was here that hostilities quickly developed between the sons of Dhritarashtra (collectively called the Kauravas, patronymic of their ancestor Kuru) and the sons of Pandu (collectively called the Pandavas, patronymic of their father)
