Abhisara – the Tryst: ISC Class 11 English (Rhapsody) solutions
Get notes, line-by-line explanation, summary, questions and answers, critical analysis, word meanings, extras, and pdf of the poem Abhisara – the Tryst by Rabindranath Tagore (Workbook- Beeta Publication/Morning Star) which is part of ISC Class 11 English (Rhapsody). However, the notes should only be treated for references and changes should be made according to the needs of the students.
Line-by-line explanation of the poem
Upagupta, the disciple of Buddha, lay asleep in
the dust by the city wall of Mathura.
Upagupta, who follows Buddha’s teachings, is sleeping in the dust by the city wall, showing that he lives a simple, non-materialistic life.
Lamps were all out, doors were all shut, and stars
were all hidden by the murky sky of August.
It’s late at night; everything’s dark and quiet. The sky is cloudy so even the stars aren’t visible.
Whose feet were those tinkling with anklets,
touching his breast of a sudden?
Someone approaches Upagupta, her foot touches his chest and the sound of her anklets wakes him up.
He woke up startled, and the light from a woman’s
lamp fell on his forgiving eyes.
Upagupta wakes up, surprised, and sees the light from a woman’s lamp.
It was Vasavadatta the dancing girl, starred with jewels,
Clouded with a pale blue mantle, drunk with the wine of her youth.
The woman is Vasavadatta, a dancer known for her beauty and youth. She’s dressed in expensive jewelry and clothing.
She lowered her lamp and saw the young face,
austerely beautiful.
She sees Upagupta, who is very handsome but in a simple, unadorned way.
‘Forgive me, young ascetic,’ said the woman,
‘Graciously come to my house. The dusty earth is
not a fit bed for you.’
Vasavadatta apologizes for waking him and invites him to her house, suggesting that he doesn’t need to sleep in the dust.
The young ascetic answered, Woman, go on your way;
When the time is ripe I will come to you.
Upagupta tells her to leave and that he will come to see her when the time is right, implying he’s not interested in physical pleasures right now.
Suddenly the black night showed its teeth in a
flash of lightning.
The storm growled from the corner of the sky, and
the woman trembled in fear.
A storm suddenly starts, startling Vasavadatta.
A year had not yet passed.
The poem fast-forwards to a time nearly a year later.
It was evening of a day in April, in the Spring.
It’s a spring evening.
The branches of the wayside trees were full of
blossom.
Gay notes of a flute came floating in the warm
spring air from afar.
The trees are full of flowers, and the sound of someone playing a flute can be heard in the distance.
The citizens had gone to the woods for the
festival of flowers.
From the mid-sky gazed the full moon on the
shadows of the silent town.
Most people are out of town at a festival, and it’s a quiet, moonlit night.
The young ascetic was walking in the lonely
street,
While overhead the love-sick koels uttered from the
mango branches their sleepless plaint.
Upagupta is walking alone on the street while koel birds sing in the trees.
Upagupta passed through the city gates, and stood
at the base of the rampart.
Upagupta walks to the edge of the city and stops near a wall.
What woman lay at his feet in the shadow of the
mango grove?
Struck with the black pestilence, her body spotted
with sores of small-pox.
He finds a woman lying near him who’s suffering from smallpox.
She had been hurriedly driven away from the
town
To avoid her poisonous contagion.
The woman was kicked out of town because people were scared they might catch the disease from her.
The ascetic sat by her side, took her head on his
knees,
And moistened her lips with water, and smeared
her body with balm.
Upagupta sits with her, comforting and caring for her, showing kindness despite her condition. He let her drink water and applies ointments on her diseased body.
‘Who are you, merciful one?’ asked the woman.
‘The time, at last, has come to visit you, and I am
here, Vasavdatta,’ replied the young ascetic.
The woman asks who he is, and Upagupta reveals that he’s finally come to her, but only now when she’s in a state of suffering, not when she was living a life of luxury and beauty.
Word meanings
Ascetic: A person who practices severe self-discipline and abstains from all forms of indulgence, typically for religious reasons. In the poem, this refers to Upagupta, who is a Buddhist monk.
Murky: Dark and gloomy, especially due to thick mist or dirt. It’s used in the poem to describe the sky of August.
Anklets: A piece of jewelry, a bracelet, worn around the ankle.
Austerely: Something done in a severe and strict manner. It often refers to something extremely plain and lacking in comfort. Here it is used to describe the beautiful, but stern face of Upagupta.
Pestilence: A fatal epidemic disease, especially bubonic plague. In the poem, it refers to a deadly sickness that Vasavadatta has contracted.
Rampart: A defensive wall of a castle or walled city, having a broad top with a walkway. It represents the city’s outer defenses.
Koels: A type of cuckoo that is native to South Asia. They are known for their distinctive and melodic call.
Plaint: An expression of sorrow or melancholy; a lament.
Balm: Something that has a comforting, soothing, or restorative effect. Here it refers to a substance used to heal or soothe Vasavadatta’s sores.
Contagion: The communication of disease from one person or organism to another by close contact. Vasavadatta is forced out of the town due to her “poisonous contagion”, meaning the risk that her disease could spread to others.
Summary of the poem
At the beginning of the poem, we meet Upagupta, a follower of Buddha. He’s sleeping in the dust outside the city walls. This detail tells us right away that Upagupta chooses a simple and humble life, focusing more on spiritual growth than worldly comforts.
Then comes Vasavadatta, a beautiful dancer, who lives a life filled with luxury and pleasure. When she sees Upagupta, she invites him to her house. But Upagupta says no, saying he’ll visit her when the time is right. He doesn’t get swept away by her beauty or the promise of comfort, showing that he values inner peace and wisdom more than superficial pleasures.
The next part of the poem has a storm, which could symbolize the turmoil or fear Vasavadatta feels after being rejected or maybe even foreshadowing the challenges that are yet to come in her life.
Fast forward a year, and we find Upagupta walking through the city during a peaceful spring evening. He discovers Vasavadatta, who is now sick with smallpox and banished from the city. Her beauty and wealth that once were her identity are now gone, reminding us that worldly pleasures are temporary and fleeting.
In contrast, Upagupta remains the same – calm and compassionate. Seeing her suffering, he sits by her side and comforts her, fulfilling the promise he made to visit her when the time is right. This teaches us that true kindness and compassion are shown when someone is in need, not when they are at their best.
In summary, “Abhisara – the Tryst” is a poem that explores the contrast between the physical and spiritual worlds and teaches us about impermanence, compassion, and true understanding. It shows us that beauty, wealth, and pleasure are temporary and can change quickly. On the other hand, spiritual values like wisdom, inner peace, and compassion are lasting and truly important. Upagupta’s actions throughout the poem serve as a model of these values. His decision to help Vasavadatta when she is sick and outcast, not when she is popular and beautiful, is a powerful demonstration of real kindness and empathy.
Critical analysis of the poem
“Abhisara – The Tryst” by Rabindranath Tagore is a thought-provoking and deeply moving poem that brings to life themes of compassion, steadfast faith, and the harsh realities of human existence.
Tagore, through his rich use of language and vivid descriptions, paints a colorful canvas of contrasting scenes that stick in the reader’s mind. We begin with an image of serenity, Upagupta, a follower of Buddha, sleeping peacefully near the city wall of Mathura. The tranquility of this scene sharply contrasts with the introduction of Vasavadatta, a glamorous and richly adorned woman. Her beauty and allure are painted with such intricate detail, highlighting her jewels and youthfulness, making us feel the allure that the world typically associates with such beauty and wealth.
The poem takes a dramatic turn when Upagupta, the ascetic, refuses Vasavadatta’s offer to abandon his simple life on the dusty earth for her comfortable and luxurious abode. This moment is crucial as it reveals Upagupta’s unwavering commitment to his spiritual path and the principles he believes in, a testament to his character. His response to Vasavadatta hints at the theme of time and karma, where every action has a reaction and happens at a destined time.
A year later, Tagore takes us into a blossoming spring scene, filled with natural beauty and vibrant life. Yet, amidst this beauty, we encounter Vasavadatta again, but this time, she’s ailing, lonely, and abandoned, suffering from a severe disease. The sharp contrast between her past allure and her present condition is a potent reminder of the unpredictable and sometimes harsh nature of life.
This stark reality doesn’t deter Upagupta, who shows immense compassion and kindness. He chooses to comfort and care for the sick Vasavadatta, the woman who once shunned him. This act of selflessness underscores the theme of unconditional love and humanity that transcends physical attractiveness or social status. Upagupta’s actions reflect his profound understanding of the Buddha’s teachings, especially the emphasis on compassion and treating all beings with kindness.
Tagore’s “Abhisara – The Tryst” thus takes us on an emotional rollercoaster, forcing us to confront life’s inherent uncertainties and the power of compassion and integrity. The poem shines a spotlight on the impermanence of worldly pleasures and beauty and emphasizes the importance of inner spiritual strength. It’s a beautifully crafted poetic narrative that leaves the reader with deep reflections on life, faith, and humanity.
Themes of the poem
Compassion and Selflessness: The monk Upagupta shows true compassion when he helps Vasavadatta in her time of need. Even though she’s sick and was turned away by everyone else, Upagupta doesn’t hesitate to help her. He’s selfless because he doesn’t expect anything in return.
Beauty and Ugliness: The poem contrasts the physical beauty of Vasavadatta, the dancing girl, with her later physical state when she’s sick with smallpox. This shows that true beauty is more than just physical appearance. Upagupta, despite seeing her in both states, treats her with the same kindness and compassion, suggesting that he values inner beauty over outer beauty.
Spirituality and Worldliness: Upagupta is a spiritual man who rejects Vasavadatta’s worldly invitations in the beginning because it’s not the right time. Later, when she’s in need, he helps her. This shows that he’s not attracted to the glitz and glamour of the world, but rather the spiritual path of service and compassion.
Timing: The poem also deals with the theme of timing. When Vasavadatta first approaches Upagupta, he tells her that the time isn’t right. But when she’s in need, he tells her that the time has come. This shows that there’s a right time for everything, and it’s not always when we expect it.
Love and Duty: The poem also explores the themes of love and duty. Love isn’t always romantic or physical, as seen in the pure and compassionate love that Upagupta shows Vasavadatta. He performs his duty as a monk not by preaching but by showing kindness and compassion to someone in need.
Figure of speech
Metaphor: Metaphors are direct comparisons between two things. In the poem, the line “the black night showed its teeth in a flash of lightning” uses the metaphor of the night showing its teeth to describe a sudden, bright flash of lightning. It enhances the mood, making the night seem dangerous and foreboding.
Simile: Similes are comparisons that use “like” or “as.” While the poem does not directly employ a simile, it does compare elements in an implicit manner, as in “drunk with the wine of her youth,” which compares the intoxicating effects of youth to wine.
Personification: This is giving human traits to non-human objects. In “the storm growled from the corner of the sky,” the storm is personified as a creature that can growl. This not only makes the storm seem more threatening, but also adds a sense of movement and sound to the scene.
Imagery: Tagore uses vivid and descriptive language to create mental images for the reader. An example would be “struck with the black pestilence, her body spotted with sores of smallpox,” which paints a detailed and unsettling picture of Vasavadatta’s suffering.
Symbolism: The poet uses various symbols to convey deeper meanings. For instance, the mango grove may symbolize shelter and comfort, while the sores of smallpox symbolize suffering and societal ostracism.
Hyperbole: Hyperbole is a figure of speech that involves exaggeration for emphasis. The line “the love-sick koels uttered from the mango branches their sleepless plaint” could be seen as an example of hyperbole, exaggerating the birds’ calls to emphasize the loneliness and longing in the scene.
About the author
Rabindranath Tagore was a famous Indian writer, artist, and musician who wrote in Bengali. He changed Bengali literature by using everyday language instead of sticking to classical Sanskrit. He had a huge impact in bringing Indian culture to the Western world, and vice versa. He’s considered one of the greatest creative artists from India in the early 20th century. In 1913, he was the first person from outside Europe to win the Nobel Prize for Literature for his collection of poems, Gitanjali.
Although Tagore was successful in all kinds of writing, he loved poetry the most. He wrote over fifty volumes of poetry, including Manasi, Sonar Tari, Katha O Kahini, Gitanjali, Gitimalya, and Balaka. He translated some of his work into English and published them in books like The Gardener, Fruit-Gathering, and The Fugitive. He liked to try different kinds of poetry, from short lyrics and sonnets to long descriptive works and prose poems.
Abhisara, which means ‘The Tryst’ in English, is one of his poems. He wrote it in Bengali in 1899 for a collection called Katha O Kahini, which was inspired by a book on Buddhist literature by Rajendralal Mitra. This collection contains stories and tales from different Indian literary traditions. Tagore later translated this poem into English for a collection called Fruit-Gathering, published in 1916.
The poem, “The Tryst”, tells the story of Upagupta, a Buddhist monk from around 300 BCE who was respected by Emperor Ashoka. The poem shows that love and compassion can be found in unexpected places and under unusual circumstances.
Workbook answers/solutions
Multiple Choice Questions (MCQs)
1. The first meeting of the dancer and the ascetic occurred on
(a) full moon night
(b) cloudy dark night
(c) thunder and lightning
(d) both (b) and (c)
Answer: (d) both (b) and (c)
2. How was the night of the first meeting ironical?
(a) The beautiful girl laden with jewels was out on a dark night
(b) The enlightened ascetic was asleep on a dark night
(c) The beautiful dancer was drunk in the wine of her youth
(d) The dancer’s feet touched the chest of the ascetic.
Answer: (b) The enlightened ascetic was asleep on a dark night
3. Name the figure of speech used in the phrase ‘starred with jewels’
(a) Allusion
(b) Personification
(c) Engagement
(d) Simile
Answer: (a) Allusion
4. The base of the rampart symbolises that humans and their buildings
(a) have a strong base.
(b) are meant to be beautiful.
(c) are subject to delay.
(d) need a base.
Answer: (a) have a strong base.
5. The ascetic says ‘your way’. What does he mean by that?
(a) The ascetics way of renunciation and austerity
(b) The girls way of following materialism
(c) The girl’s passage to the city
(d) The ascetic’s passage into the woods.
Answer: (b) The girls way of following materialism
6. The girl was ‘drunk’ implies that
(a) she was intoxicated.
(b) she was proud of her youthful beauty.
(c) she was surprised to see an ascetic in her path.
(d) All of the above.
Answer: (b) she was proud of her youthful beauty.
7. What is the symbolism of the ‘dusty bed’?
(a) Every human being turns to dust.
(b) Few months later she was found on the same dusty bed.
(c) Beauty and wealth are transient.
(d) All of the above.
Answer: (d) All of the above.
8. What does the ascetic mean by when the ‘time is ripe’?
(a) When she would really need him
(b) When he would be old and in need of a bed
(c) When his body would require comforts
(d) When she would be ready to give up her luxurious life.
Answer: (a) When she would really need him
9. The poem shows the transformation of
(a) a sleeping ascetic to a patient nursing human.
(b) a girl from beautiful and proud to a pockmarked castaway.
(c) a rich and proud girl to a poor beggar.
(d) All of the above.
Answer: (d) All of the above.
10. Name the figure of speech in ‘The black night showed its teeth’.
(a) Imagery
(b) Personification
(c) Alliteration
(d) Hyperbole
Answer: (b) Personification
11. Which emotion is signified by the showing of teeth and growling?
(a) Anger
(b) Joy
(c) Sorrow
(d) Frustration
Answer: (a) Anger
12. The joy of spring is depicted by
(a) wayside trees were in full bloom
(b) love-sick koels chirped
(c) notes of the flutes
(d) All of the above
Answer: (d) All of the above
13. Spring is a time of
(a) Materialistic pursuits
(b) Spiritual awakening
(c) Both (a) and (b)
(d) None of the above
Answer: (b) Spiritual awakening
14. What does the lamp that the dancer carries in the darkness signify?
(a) She is ignorant
(b) She is proud
(c) She is young and beautiful
(d) She is rich.
Answer: (b) She is proud
15. In what state was Upagupta when he ‘lay asleep in the dust’?
(a) Disturbed
(b) Bliss
(c) Ecstasy
(d) None of the above
Answer: (b) Bliss
16. In which season was the first meeting between Vasavadatta and Upagupta?
(a) Monsoon
(b) Spring
(c) Autumn
(d) Winter
Answer: (a) Monsoon
17. Which trait of Upagupta’s character is revealed by ‘his forgiving eyes’?
(a) Modesty
(b) Friendliness
(c) Compassion
(d) All of the above.
Answer: (c) Compassion
18. What is the thunder that scared Vasavadatta indicative of?
(a) Meeting with Upagupta
(b) Foreboding of evil days
(c) The coming of heavy rains
(d) None of the above
Answer: (b) Foreboding of evil days
19. Which of the following did NOT happen in the evening of a day in April?
(a) The trees were laden with flowers
(b) The cheerful melodic tune from a flute was being heard
(c) The ascetic was walking with heavy steps
(d) None of the above
Answer: (c) The ascetic was walking with heavy steps
20. At the end of the poem, Vasavadatta addresses Upagupta as
(a) Compassionate one
(b) Merciful one
(c) Faithful one
(d) Divine master
Answer: (a) Compassionate one
Complete the Sentences
1. The dancing girl appeared to be rich because________________.
Answer: she was wearing precious jewels and was decked with jewellery from head to toe.
2. The ascetic did not accept the invitation of the dancing girl because________________.
Answer: he could not be tempted by worldly pleasures and had promised to visit her when the time was ripe, which meant when she would truly need him.
3. The dancing girl was proud because________________.
Answer: she was proud of her youth and beauty, and as the poem describes, she was drunk with the wine of her youth.
4. The streets were lonely on that April evening because________________.
Answer: a large number of people had gone to the woods to celebrate the festival of flowers, leaving the city empty.
5. The woman was driven away from the town because________________.
Answer: she was afflicted with a deadly and contagious disease, small-pox, and the citizens forced her to leave so that she would not spread the disease by her touch, as they feared the poison within her.
6. The ascetic kept his promise because________________.
Answer: he was a true follower of Buddha whose motto was selfless service to suffering humanity, and he visited the dancer when she was ill, forsaken, and in need of his compassion and help, which was the appropriate time he had promised to come.
7. The dancer had to lower her lamp because________________.
Answer: she had stumbled upon the ascetic in the darkness and lowered her lamp to examine the young, radiant form of the person whose chest her foot had touched.
8. According to Vasavadatta, the dusty bed was not fit for the ascetic because________________.
Answer: she felt that the bare, dusty earth was hard and rough and therefore not a suitable bed for a handsome young man like him.
9. The ascetic has a face that was austerely beautiful because________________.
Answer: his face reflected peace and austerity, and his eyes were full of tolerance and compassion, which is the beauty of an ascetic.
10. The dancer called the ascetic merciful one because________________.
Answer: he showed her great compassion when she was forsaken and ill; he sat by her side, took her head on his knees, offered water to her thirsty lips, and applied medicine to her wounds.
11. The ascetic’s eyes were forgiving because________________.
Answer: they were full of tolerance and compassion, and even after being startled from his sleep, he showed no anger at being disturbed.
Short answer questions
1. Who was Upagupta? Where was he and why?
Answer: Upagupta was an ascetic and a disciple of Lord Buddha. He is presented as an embodiment of Buddhist principles, leading a disciplined and austere life.
He was sleeping on the dusty ground by the city wall of Mathura. He was there as part of his ascetic life, remaining oblivious to worldly pleasures and comforts. His face reflected peace and austerity, and it seemed he was in a state of meditation and complete bliss.
2. How has the poet created the atmosphere of night during the first and the second meeting of Upagupta with Vasavadatta? What is its significance?
Answer: During the first meeting, the poet creates a dark and gloomy atmosphere. The sky was overcast with clouds, the lamps were out, the doors were shut, and the stars were hidden. This happened during the monsoon season. During the second meeting, the atmosphere was different. It was a spring evening, and the night was lit with the full moon, though the streets of the town were lonely.
The use of darkness and light is symbolic. In the first meeting, the darkness represents the worldly life of Vasavadatta. Upagupta, though in the dark, is enlightened and is not tempted by her. The second meeting occurs in the bright light of the full moon, which signifies that Vasavadatta has realized the futility of worldly pleasures and is ready for a spiritual awakening.
3. In what frame of mind was Vasavadatta when she met Upagupta for the first-time? How did it change during the second meeting?
Answer: When Vasavadatta first met Upagupta, she was young, beautiful, and decked with jewellery. She was proud of her youth and beauty, described as being ‘drunk with the wine of her youth’. She represented worldly love, sensual pleasure, and materialism.
During the second meeting, her frame of mind had completely changed. She was no longer beautiful or rich. Having been afflicted with a deadly disease and driven out of the town, she was alone and forsaken. At this point, she had realized the futility of worldly pleasures and was ready to embrace a life of spirituality.
4. What was Vasavadatta’s reaction when she lowered the lamp and saw Upagupta’s face? Why did she invite him to her house?
Answer: When Vasavadatta lowered her lamp and saw Upagupta’s face, she saw that his eyes were full of tolerance and compassion and his face reflected peace and austerity. She begged to be forgiven for her fault of stumbling upon him.
She invited him to her house for two reasons. First, she was struck by his physical charm. Second, she said lovingly that the bare, dusty earth was not a suitable bed for a handsome young man like him and offered him a more comfortable place.
5. Why did the young ascetic declined Vasavadatta’s invitation? Why did he say that he would come when ‘the time is ripe’?
Answer: The young ascetic, Upagupta, declined Vasavadatta’s invitation because he was a true ascetic who could not be tempted by worldly and sensual pleasures. He represented spiritual values and was not bothered by materialistic comforts, so he declined the offer of love from the dancing girl.
He said he would come when the time was ripe because, as a compassionate and spiritual person, he knew he would visit her when she truly needed his help and compassion, not for worldly reasons. The ripe time was when she was forsaken by everyone and in need of care, which is when he fulfilled his promise.
6. How has the poet used the seasons to show two contrasting phases in Vasavadatta’s life?
Answer: The poet uses the seasons of monsoon and spring as symbols for two contrasting phases of life. The first meeting occurs during the monsoon season, which in India indicates a period of worldly love. The rough weather with thunder and lightning signifies the turbulence of worldly life, which Vasavadatta was living.
The second meeting takes place in spring. The spring season symbolizes a period of transcendence from materialism to spiritualism. It is a time of peace and tranquility, reflecting Vasavadatta’s readiness for spiritual awakening after her worldly life had ended.
7. Why was Vasavadatta driven away from the city? How did Upagupta treat her? What does it reveal about Upagupta’s character?
Answer: Vasavadatta was driven away from the town because she was afflicted with a deadly disease, small-pox, and her whole body was covered with sores. The citizens forced her to leave so that she would not spread the contagious disease by her touch.
Upagupta treated her with great pity and compassion. He did not hesitate to help and nurse her. He sat by her side, took her head on his knees, gave water to her thirsty lips, and applied medicine to her wounds.
This reveals that Upagupta was a merciful, honest, and true ascetic. As a follower of Buddha, his motto was selfless service to suffering humanity, and he was completely devoted to this principle.
8. What message is conveyed in the poem through Vasavadatta’s condition?
Answer: Vasavadatta’s condition conveys the message that materialism is a mockery in the face of the transitory nature of existence. Her transformation from a beautiful, proud, and wealthy dancer to a pockmarked, forsaken woman shows the futility of worldly pleasures. It illustrates that beauty and wealth are transient. The poem also shows that everything, including a beautiful body, ultimately returns to the ‘dusty earth’.
Long answer questions
1. Discuss the poem Abhisara – the Tryst as a triumph of the spiritual over the temporal.
Answer: The poem Abhisara – the Tryst presents a clear triumph of spiritual values over temporal, or worldly, concerns. This is shown through its two main characters. Upagupta, the young ascetic, represents spirituality, renunciation, and service to others. He leads a simple and austere life, remaining merciful and ready to forgive. In contrast, the dancing girl, Vasavadatta, is young and beautiful and represents worldly love, sensual pleasure, and materialism.
Their first meeting highlights this conflict. Vasavadatta, proud of her youth and beauty, invites the ascetic to her house, saying that the dusty earth is not a fit bed for him. She offers him worldly comfort and pleasure. However, Upagupta is not tempted by these materialistic and sensual pleasures. He declines her offer, promising to visit her only when the time is ripe. This shows the strength of his spiritual discipline. The final triumph occurs when Vasavadatta is struck with a deadly pestilence and cast out of the town. It is then, when she has lost all her worldly pomp and show, that Upagupta keeps his promise. He finds her, nurses her, and provides the compassion she truly needs. Ultimately, the spiritual principle of selfless service represented by Upagupta triumphs over the temporary and fleeting materialism of the dancing girl.
2. How apt is the title of the poem, Abhisara – the Tryst?
Answer: The title Abhisara – the Tryst is most appropriate for the poem on literal, symbolic, and spiritual levels. The word ‘Abhisara’ literally means an agreement to meet, or a tryst.
Literally, the title refers to the promise made between the two characters. During their first encounter, when Vasavadatta invites the ascetic Upagupta to her home, he politely declines but promises to visit her when the time is ripe. He literally fulfills this agreement to meet later in the poem. He finds Vasavadatta when she is sick with a contagious disease, forsaken by everyone, and in desperate need of help. By nursing her and offering compassion, he keeps his word.
Symbolically and spiritually, the title refers to a deeper meeting. Their first meeting is a tryst between materialism, represented by the proud dancing girl, and spiritualism, represented by the calm ascetic. The second meeting is the true spiritual tryst. It happens in spring, a season that symbolizes transcendence. By this time, Vasavadatta has lost her wealth and beauty and has likely realized the futility of worldly pleasures. She is now ready to embrace the spirituality that the ascetic represents. This meeting can be described as a meeting of two “pure souls” seeking something beyond worldly pleasures, making the title ‘Abhisara’ perfectly suitable.
3. Explain the symbols used by the poet in the poem, Abhisara – the Tryst to communicate its message.
Answer: The poet uses several powerful symbols throughout the poem to communicate its spiritual message.
The central symbol is the contrast between the dancer, Vasavadatta, and the ascetic, Upagupta. Vasavadatta, described as being “starred with jewels” and “drunk with the wine of her youth,” represents materialistic values. Upagupta, in his austerity and compassion, stands for spiritual values.
The seasons are used to symbolize two contrasting phases of life. The first meeting occurs during the monsoon season, with its rough weather of thunder and lightning, which signifies the turbulence of worldly life. The second meeting takes place in spring, a season of peace and tranquillity, which symbolizes the transcendence from a life of materialism to one of spiritualism.
The setting of the city is also symbolic. The walled city of Mathura is depicted as a place full of worldly vices. In contrast, the territory outside the city, where Vasavadatta is found in her time of need, is a space free from materialism, where true compassion can be found.
Darkness and light are used symbolically. The first meeting happens in darkness, yet the ascetic, Upagupta, is enlightened and not tempted by worldly offers. The second meeting occurs on a bright, full-moon night, suggesting that Vasavadatta has now seen the light and realized the futility of her past life.
Finally, the dusty earth is a key symbol. At first, Vasavadatta considers the dusty earth an unfit bed for the handsome ascetic. Later, she herself is found lying on the same dusty earth, castaway and sick. This symbolizes that all worldly pride and beauty are temporary and that everything ultimately returns to the dust.
4. How does the Abhisara – the Tryst depicts the contrast between spiritualism and materialism?
Answer: Abhisara – the Tryst depicts the contrast between spiritualism and materialism primarily through its two central characters, Upagupta and Vasavadatta. Upagupta, a Buddhist ascetic, is the embodiment of spiritual values. He is described as leading a simple, austere life, sleeping on the dusty ground, oblivious to worldly pleasures. His face reflects peace and austerity, and his eyes are full of tolerance and compassion. He represents renunciation and selfless service.
On the other hand, Vasavadatta, the beautiful dancing girl, symbolizes materialism. She is “starred with jewels” and “drunk with the wine of her youth,” representing a life of sensual pleasure and worldly pomp. When she first meets Upagupta, she is charmed by his physical beauty and invites him to her luxurious home, a material world of comfort. She cannot understand why he would choose the hard ground over a soft bed.
The contrast becomes even sharper during their second meeting. Vasavadatta has lost her beauty, wealth, and social standing due to a deadly disease. Her material world has crumbled. It is at this moment that Upagupta, steadfast in his spiritual path, comes to her aid. He provides selfless care, which is of far greater value than any material comfort she once possessed. The poem thus shows that materialism is transient and unreliable, while spiritual values like compassion and service are enduring and provide true solace.
5. At the end of the poem, Abhisara – the Tryst the ascetic tells Vasavadatta, The time, at last, has come to visit you, and I am here.” Explain the change in time when Vasavadatta met Upagupta for the first time and now. How has the poet depicted this change? Do you think it brought about a change in Vasavadatta? Give reasons.
Answer: The ascetic’s statement highlights the profound change in circumstances between the two meetings. The first time they met, it was a dark, stormy night during the monsoon. For Vasavadatta, who was young, beautiful, rich, and proud, it was a time for worldly pleasure and romance. She saw the ascetic as a handsome man who deserved physical comfort. For the ascetic, however, it was a time for penance, and he knew she was not ready for what he had to offer. He told her the time was not yet ripe. The second meeting occurs on a calm, moonlit spring evening. Now, the time has changed completely for Vasavadatta. She is no longer beautiful or wealthy; she is sick, abandoned, and suffering. This is the “ripe” time for Upagupta’s visit because she is no longer seeking sensual pleasure but is in desperate need of selfless compassion and care, which are the very essence of his spiritual values.
The poet depicts this change through contrasting imagery and settings. The first meeting is set against a “murky sky” with thunder and lightning, symbolizing the turbulent nature of worldly life. The second meeting takes place on a peaceful spring night under a full moon, with the scent of flowers in the air, suggesting a move towards spiritual peace. The most direct depiction of change is in Vasavadatta herself. She transforms from a dancer “starred with jewels” to a woman with a “body spotted with sores of small-pox,” driven out of the city.
Yes, I believe this experience brought about a deep change in Vasavadatta. In her moment of greatest despair, when the material world had completely abandoned her, she received pure, selfless service from the very person whose spiritual offer she had not understood before. His act of nursing her, moistening her lips, and applying balm to her wounds would have shown her the immense power of compassion over the fleeting nature of beauty and wealth. When she asks, “Who are you, o compassionate soul?”, it shows her recognition of a value system different from her own. This encounter likely marked her transition from a life of materialism to a spiritual awakening, as she experienced the true meaning of humanity and grace.
Additional questions and answers
1. ‘Selfless service is the religion of the ascetics’. Discuss the statement with close reference to the text of the poem.
Answer: The poem “Abhisara – the Tryst” by Rabindranath Tagore vividly portrays the idea of selfless service through the character of Upagupta, a disciple of Buddha. In the first half of the poem, Upagupta is approached by Vasavadatta, a beautiful and rich dancing girl, who invites him to her home. However, he declines her invitation, stating that he will come to her when the time is right. This reflects the ascetic’s renunciation of worldly pleasures and attractions, focusing instead on his spiritual path.
A year later, Upagupta encounters Vasavadatta again, but this time, she is not the enchanting woman adorned in jewels; rather, she is suffering from smallpox and has been ostracized by society. It is in this hour of need that Upagupta fulfills his promise and comes to her, providing care and compassion, even when society has turned its back on her. The ascetic’s selfless service, devoid of any expectation, personifies the true essence of his spiritual path, showcasing the nobility of selflessness in the highest form.
17. What is the significance of the title “The Tryst” and how does it relate to the poem as a whole?
Answer: A ‘tryst’ usually refers to a planned meeting between lovers. In this poem, the tryst is not romantic but significant in illustrating the meeting of two contrasting worlds. It signifies the destined encounter between Upagupta and Vasavadatta and underlines the interconnectedness of all life experiences, a central Buddhist teaching.
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It was very helpful thanks and I think it’s a kind of irony that Vasavadatta requests Upagupta to come to her place as the dusty ground is not deserving of him but later on she is the one paying on the dusty ground that she thought as lowly. This poem really gives a very beautiful message…
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