Critical analysis of Tughlaq

Tughlaq

Girish Karnad, (born May 19, 1938, Matheran Bombay Presidency [now in Maharashtra], India), Indian playwright, author, actor, and film director whose films and plays, written largely in Kannda, explore the present by way of the past. He has written many plays and ‘Tughlaq’ is very famous.

Girish Karnad is a modern Indian playwright who draws the contours of contemporary reality upon the mythological canvas. Drawing the plots of his plays from Indian history, myths and legends, he presents them in such a way that they assume contemporary significance. This is the story about a monarch who ruled over India for more than twenty years. He presented as both wise and foolish, kind and cruel in the play. He made may decision during his kingdom. Such as to transform his capital from Delhi to Daultabad and changing of currency. He killed many people including his mother. At the end he is totally shattered as a ruler. The characters like Aziz, Aazim, the step mother and the Prayer Scene are the dramatic inventions of the playwright designed to match his purpose.

The first scene opening in front of the Chief Court of Justice in Delhi and showing a crowd of Muslims and Hindus, becomes the microcosm of the contemporary Indian society comprising   mainly these two communities .The opening sentence of the play, “God, what’s this country coming to?”1 picturises the present scenario of India when almost every Indian who  believes in its rich cultural heritage  carries this question in his mind. The feeling of brotherhood and unity that stood its ground in the face of the foreign ruler began to vanish under the regime of their own .The drift of the present   from its cultural past is a matter of concern for everyone. Hence, the question ‘What this country is coming to?’ gathers immense significance. The Old Man’s lament, “I don’t know. I have been alive a long time, seen many sultans, but I never thought I would live to see a thing like this”, (147) becomes   relevant in the present context.  

Tughlaq  used religion for his political profit. The person who does not believe in God made five time prayer compulsory for everyone. His decision reflects the present condition of Indian society. Political party also used cast and religion for their political profit. At this the Old Man rightly comments, “What is the use of it?”

The atmosphere of violence, bloodshed, treachery and corruption spread throughout the action of the play is suggestive of the contemporary Indian socio-political scene..The people of independent India confronted two major problems: poverty and violence caused by the wrong political policies. If Muhammad’s subjects run from Delhi to Daultabad with new hopes, the Indians too had high hopes when they shifted from the British Rule to the self rule.

Game of chess which Girish Karnad first used in his play Yayati is recurrent symbol in this play. Game of Chess symbolizes the alienation and complexity of human relationship. A critic rightly observes, “Chess symbolizes Tughlaq’s game approach to life wherein he regards the other people as pawns to be manipulated for his own advantage”. The symbol of ‘Rose Garden’ is also very interesting. It shows the alienation and introspection of Tughlaq. He is found strolling alone at night in his garden. There is a heap of currency coins symbolizing Tughlaq’s   grave  which he sees with his own eyes. There is also a symbol of fort in the play.  The young guard standing for the new generation of India describes the fort as a   “magnificent thing” which no army could occupy. The fort, like the self of Muhammad and his rule, has “strange and frightening” passages within it. The guard rightly says “if it ever falls it will crumble from inside” (192) that indicates crumbling of the emperor from inside.

If Muhammad is very manipulative, witty, imaginative, secretive and ruthless, Aziz provides his ironic parallel .Like him, from the very beginning Aziz is clear about what he is to do in future (when he reaches his destination). In pursuit of realizing his dream to be rich by hook or crook,   he manipulates the decision of the government giving compensation to those whose land has been confiscated by the state. He is a Muslim but in order to get the compensation he disguises himself as a Brahmin. Thus he punctures the balloon of the king’s welfare policies .If Muhammad is confident that everything will be settled after he reaches Daultabad , Aziz is also confident of his plans. He tells Aazam, “There is money here .We will make a pile by the time we reach Daultabad.”(p.155).If Muhammd has disguised his true self and poses to be a very religious and benevolent king, Azis is disguised as a Brahmin( though he is a Muslim washer man). Ironically, he appears as a Brahmin and ends up as a special messenger to the king. He becomes an instrument in exposing the cruelty and corruption prevalent in Muhammad’s regime when he refuses to help a woman with a dying son in her lap and asking for help for his medical aid. Aziz expects money from her knowing full well that her husband is bed-ridden and she is helpless. Asked by Aaziz why he doesn’t let her go to the doctor, very stoically he says,”It is a waste of money.  I am doing her a favour.”