‭RABINDRANATH TAGORE‬

‭The Waterfall‬
‭‘The Waterfall’ was first published in 1922, the same year as its Bengali‬
‭original, Muktadhara.Tagore admittedly chose the title inspired by the Pagla-jhora‬
‭or the Mad Stream—the waterfall at Darjeeling. It is considered by many as one of‬
‭the finest plays written by Tagore.‬
‭The play in Tagore’s own words ‘is a representation of a concrete‬
‭psychology’. The symbolic play has been interpreted as Tagore's nationalist‬
‭critique of colonial exploitation. Many believe the play also indicates the bard's‬
‭rejection of the machine in favor of humanism with its focus on the conflict‬
‭between machine and human freedom and the other side of love and sacrifice.‬
‭Speaking before the play, Tagore once again suggested, "This play is not an‬
‭allegory for the nationalist movement that is sweeping the country. The play is‬
‭rather about opening up paths for the broader convergence of all human‬
‭civilization"‬
‭Other critics however suggest that the play is far more complex, and deals‬
‭with Tagore's interactions with science and the concept of nation.‬

‭Plot Summary‬
‭The Waterfall (Muktadhara) is placed in an imaginary location Uttarakut,‬
‭ruled by the dictatorial King Ranajit. Uttarakut is dependent for its financial might‬
‭on Shivtarai and consequently Ranajit attempts to control it by denying its people‬
‭water by building a dam across the waterfall Muktadhara. The drama depicts the‬
‭tensions between the people of the two places, as well as the enigmatic singer and‬
‭sanyasi Dhananjoy Bairagi's nonviolent opposition against Ranajit. The massive‬
‭machine erected by the royal engineer Bibhuti that looms above the shrine of‬
‭Bhairava lurks in the backdrop.‬
‭When the residents of 'Shiv Terai' are informed about possibilities for‬
‭employment, they support the concept of building the dam and join Bibuti in‬
‭celebrating the machine. But when the water from the mountain is halted, they‬
‭realize what they've done.‬
‭Abhijit, the heir to the kingdom and a foundling adopted by the monarch‬
‭discovers that he was discovered by the side of the waterfall and develops an‬
‭intense spiritual connection with the free-flowing Muktadhara. He is confident‬
‭that he has a message to send to the world, one that would pave the way for man's‬
‭adventurous spirit. This self-realization frees him not only by releasing the‬
‭imprisoned waters of 'Muktadhara,' but also from the shackles of the palace and‬
‭its obligations.‬
‭His ardent desire for the freedom of the waterfall, as well as the refusal to‬
‭allow the King to abuse the people of Shiv-tarai, drives him to smash the machine‬
‭and unleash the fury of the waterfall, causing him to be washed away in the‬
‭process.‬

‭Analysis and Interpretation‬

‭The Significance of Names‬

‭The names of the locations and characters in the play are all associated‬
‭with Hindu mythology in India.‬
‭Shiva appears as an important figure in this play. He is one of the most‬
‭important and complex gods in Hinduism, with multiple forms and roles. He is‬
‭seen as both the creator and the destroyer. He manifests himself in various forms‬
‭to create, sustain, and destroy the world and is also the source of all life and‬
‭energy, and the lord of all living beings but at the same time he is responsible for‬
‭the dissolution and transformation of the universe at the end of each cycle of‬
‭creation.‬
‭The scene of the play is set against the backdrop of the shrine of Bhairava‬
‭he is a powerful manifestation, or avatar, of Shiva associated with annihilation.‬
‭Bhairava means "terribly fearsome form". It is also known as one who destroys‬
‭fear or one who is beyond fear. While Shiva is seen as a generally pleasant and‬
‭peaceful deity, Bhairava reminds us of the rage simmering beneath the surface.‬
‭Then the place Shivtarai takes its name after Shiv and his qualities as a‬
‭creator. Tarai is a region that is located on the foothills of a mountain. As a result,‬
‭it unceremoniously reminds us of Shivtarai's geographical location in relation to‬
‭Uttarkut, as well as its metaphorical significance.‬
‭‘Ran’ in Bengali refers to war, and an autocratic king who won wars, is‬
‭termed as Ranajit in the play.‬
‭Bibhuti refers to the sublimated power of procreation. Kāma was destroyed‬
‭and turned into ashes by the ray from the third-eye of Shiva. Ashes also symbolize‬
‭the ultimate transience of everything. It refers to a state of mind or salvation‬
‭attained by celibacy.‬
‭Thus the authoritarian monarch and the cruel scientist involved in the‬
‭dam's construction expose India's underlying colonial grab.‬
‭Yet the resolution comes from a person named 'Abhijit,' referring to the‬
‭Vedantic concept of 'fearless,'. It means "victorious" or "conqueror" or "who wins"‬
‭in the Sanskrit language. Abhijit is the Sanskrit name for Vega, the brightest star‬
‭in the northern constellation of Lyra.‬
‭Therefore it is sharply separated from Ranajit's ancestral heritage.‬
‭Thus Muktadhara, layered in the mythological attributes with the purpose‬
‭of exposing reality, engages with symbols in different planes.‬
‭The conflict Between Human and Machine‬
 ‭This drama beautifully depicts the clash between machines and the human‬
‭soul. The despotic monarch and his supporters back the dam-building machine.‬
‭Abhijit, like the people, advocates for human liberty. Nature, on the other hand,‬
‭defends the human soul and resists the ruthless users of machines.‬
‭The earliest reactions to the machine focus on the ugliness of the structure,‬
‭with strong suggestions that human sacrifice is required to bring the machine to‬
‭perfection. The image of the bereaved mother Amba and her quest for her son‬
‭Suman builds a melancholy that emphasizes the machine's hideous nature. Even‬
‭the King feels uneasy about its enormity.‬
‭The choice of Bhairav as the play's governing deity is intriguing. Bhairav‬
‭embodies Shiva's eternal serenity, and his spirit of renunciation, while also‬
‭reminding us of his destructive capabilities. The machine's melody reminds us‬
‭that it wields destructive abilities similar to Shiva. However, the story of‬
‭exploitation that it develops is diametrically opposed to divinity.‬
‭"Tagore was known to have noted how the power of man can conquer the‬
‭power of nature, but only for a short time," Asit Bandopadhyay explains. It‬
‭eventually leads to devastation.‬
‭In his plays, Tagore emphasizes modern civilization's degradation and‬
‭depravity. His confidence in humanity is defined by his key characters, who look‬
‭authentic and lifelike. Through this drama, Tagore succeeds in spreading his‬
‭message to mankind, an important message of instilling an affection for both‬
‭humanity and the natural world.‬

‭Sacrifice, Good and Evil‬

‭The story revolves around human sacrifices, both good and evil. Throughout‬
‭the play, there is a strong suggestion that human sacrifice is required to bring the‬
‭machine to perfection.‬
 ‭But Tagore's conception of human love finds a beautiful expression in a‬
‭similar sacrifice. The protagonist sacrifices his life not only for the people but also‬
‭for Nature and freedom which he loves. The protagonist is good and fights against‬
‭evil. After his work is accomplished, his sacrifice earns his martyrdom.‬
‭Nature is teeth and claw, yet the battle for survival breeds values such as‬
‭self-sacrifice and love. When humans fail to grasp Nature, evil takes over. Evil is‬
‭required to achieve good.‬

‭Nationalism‬
‭Tagore wrote it in 1922, immediately after his return from America where he‬
‭had severely criticized the idea of the nation and the spirit of nationalism. He‬
‭viewed nationalism as a diabolical force, or "the one goblin-dread with which the‬
‭whole world has been trembling" and considered it to be a highly intoxicating and‬
‭addictive sentiment that breeds radicalism and passionate excitement in people.‬
‭Tagore uses the idea of freedom to criticize narrow nationalistic boundaries,‬
‭governed by narrow-minded ambition and greed.‬