i
Presented as Partial Fulfillment of the Requirements for the Degree ofSarjana Sastra
in English Letters
By
ALDISHELLA M.I.K
Student Number: 024214053
ENGLISH LETTERS STUDY PROGRAMME DEPARTMENT OF ENGLISH LETTERS
FACULTY OF LETTERS SANATA DHARMA UNIVERSITY
ii By
ALDISHELLA M.I.K
Student Number: 024214053 Student Registration Number:
Approved by
Adventina Putranti, S.S., M.Hum. May 16, 2009
Advisor
Dra. Th. Enny Anggraini, M. A. May 16, 2009
iii By
ALDISHELLA M.I.K
Student Number: 024214053 Student Registration Number:
Defended before the Board of Examiners on May 30th2009
and Declared Acceptable
BOARD OF EXAMINERS
Name Signature
Chairman : Dr. Fr. B. Alip, M.Pd., M. A. ______________ Secretary : Drs. Hirmawan Wijanarka, M.Hum. ______________ Member : Ni Luh Putu Rosiandani, S.S., M.Hum. ______________ Member : Adventina Putranti, S.S., M.Hum. ______________ Member : Dra. Th. Enny Anggraini, M.A. ______________
Yogyakarta, May 30th2009 Faculty of Letters Sanata Dharma University
Dean
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Do not let your heart control your brain and do not let
your brain poison your heart. Use both of them in
balance and you will understand the design why God
grants it to us.
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Nama : Aldishella Marga Imsari Karaosmona Nomor Mahasiswa : 024214053
Demi pengembangan ilmu pengetahuan, saya memberikan kepada Perpustakaan Universitas Sanata Dharma karya ilmiah saya yang berjudul:
“Manthara’s Motivation in Swaying Kaikeyi in Hari Prasad Shastri’s The Ramayana of Valmiki”
beserta perangkat yang diperlukan (bila ada). Dengan demikian saya memberikan kepada Perpustakaan Universitas Sanata Dharma hak untuk menyimpan, mengalihkan dalam bentuk media lain, mengelolanya dalam bentuk pangkalan data, mendistribusikan secara terbatas, dan mempublikasikannya di Internet atau media lain untuk kepentingan akademis tanpa perlu meminta ijin dari saya maupun memberikan royalti kepada saya selama tetap mencantumkan nama saya sebagai penulis.
Demikian pernyataan ini yang saya buat dengan sebenarnya. Dibuat di Yogyakarta
Pada tanggal 3 Juni 2009 Yang menyatakan
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Alhamdulillahirrobbil’alamin…finally I get my ‘key’!Rabb…thank you for Your mightiness, Your endless love and Your abundant mercy.
This thesis would not reach its finish line without guidance from Ibu
Adventina Putranti, S.S., M.Hum. Thank you for your support, advice, time and tissue paper in my early ride.IbuDra. Th. Enny Anggraini, M.A. as my co-advisor, thank you for your encouragement, trust and advice. I would also like to thank
Ibu M. Luluk Artika, S.S. for her caring in my hard time. For all of my 2002 class, thank you for the funny and happy stories that we ever write. For those who still fight to finish the work…keep going my friends…! Do not give up…! Last but not least, for all secretariat and library officers, thank you.
My gratitude also goes to the big family of Kadarisman and Sukadi, for their support, love and prayer. Especially it goes to Pakdhe Romli and Budhe
Poppy for their advice and also Om Untung and Bulik Tatik, thank you for the “pocket-money”.
My deepest gratefulness goes to Ibu and Bapak who wait so long for my graduation. Thank you for your support, prayer, love and patience. My special thanks goes to Ibu for her massage when I feel tired. My brother Adhe’ and my cousin Akin, thank you for your help when I need you to fix my broken computer. The writer realizes that her work is beyond perfect. Therefore, the writer hopes to get advices and constructive criticism. It’s a wrap!!!
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ACCEPTANCE PAGE……….... iii
MOTTO PAGE……… iv
LEMBAR PERNYATAAN PERSETUJUAN PUBLIKASI KARYA IL MIAH UNTUK KEPENTINGAN AKADEMIS………... v
DEDICATION PAGE………. vi
A. Background of the study ……….. 1
B. Problem Formulation ………... 3
C. Objectives of the Study ……… 3
D. Definition of Terms ………. 4
CHAPTER II: THEORETICAL REVIEW………. 5
A. Review on Related Studies ………... 5
B. Review on Related Theories ………... 7
1. Theory of Character ………. 7
2. Theory of Characterization ……….. 8
3. Theory of Motivation ……….. 10
C. Theoretical Framework ……… 15
CHAPTER III: METHODOLOGY………. 17
A. Object of the Study ……….. 17
B. Approach of the Study ………. 18
C. Method of the Study ……… 19
CHAPTER IV: ANALYSIS………... 21
A. Manthara’s Characteristics……… 21
B. Manthara’s Motivation in Swaying Queen Kaikeyi ………. 33
1. Manthara’s specific motivation in Swaying Queen Kaikeyi…. 33 2. Manthara’s basic motivation in Swaying Queen Kaikey…... 41
CHAPTER V: CONCLUSION……….. 49
BIBLIOGRAPHY………... 51
ix Dharma University.
Ramayana is one of two Sankrit great epics. It tells about the journey of Rama, a prince from Kosala. His coronation, which all Kosala citizens approved cheerfully, is not done. This event happens because of a cunning plan from Manthara. She is Kaikeyi’s maid servant. This analysis was made based on the writer’s curiosity about the reasons or the backgrounds of the servant behavior.
There are two objectives in this analysis which the writer would like to achieve. First is to find out the characteristics of Manthara, second is to find out the motivation behind her behavior.
The writer applies library research. The character and characterization theories are used in order to find out the characteristics of Manthara. Meanwhile theories on motivation are used in order to find out her motivation. Psychological approach is used in this analysis because motivational problems are mainly discussed in the field of psychology.
x Dharma.
Ramayana adalah salah satu dari dua epik Sanskrit yang terkemuka. Epik ini bercerita tentang perjalanan Rama, salah satu Pangeran Kosala. Penobatan pangeran yang didamba-dambakan oleh seluruh rakyat Kosala tidak terjadi. Hal ini disebabkan oleh sebuah rencana licik dari Manthara. Dia adalah emban Kaikeyi. Analisis ini dibuat berdasarkan rasa ingin tahu penulis tentang alasan atau latar belakang yang mendasari tingkah lakuembantersebut.
Ada dua sasaran dalam analisis ini yang ingin dicapai oleh penulis. Pertama dia ingin menemukan sifat Manthara, dan yang kedua ingin menemukan motivasi yang membelakangi tingkah lakunya.
Penulis mengaplikasikan metode kepustakaan. Teori tokoh dan penokohan digunakan untuk menemukan sifat Manthara. Sedangkan teori-teori motivasi digunakan untuk menemukan motivasinya. Pendekatan psikologi digunakan dalam analisis ini karena masalah motivasi sering dibahas dalam lingkup psikologi.
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A. Background of the Study
Ramayana is one of two Sanskrit great epics. Indian tradition considers it as the first poem which is written by Valmiki. The word ‘Ramayana’ comes from Sanskrit, the classical language of India. It consists of the word ‘rama’ and ‘aayana’, which means The Rama’s Journey. Ramayana consists of seven volumes (kandas) with 24,000 stanzas; they are Balakanda, Ayodhyakanda, Aranyakanda, Kishkindhakanda, Sundarakanda, Yuddhakanda and Uttarakanda. Ramayana is included inPurānas.Purānasis another sacred book for the Hindus. It is the sacred book which contains Hindus legend and supernatural creature stories which related with many events in universe. It is made especially for women andŚūdras.
Ramayana is performed on varied forms of popular expressions such as puppet show, drama, dance, movies and songs all across Asia. Ramayana not only varies in its popular expression but also varies in its version. The variations, changes, additions or omissions in the story in each country depend on the cultural values of the people. Though there are some changes in the content or in its conflict, but the core of Rama legend remains constant. In India, we can find many kinds of Ramayana version, there are Sanskrit, Hindi, Tamil and many others. Hindi is the National Language in India. There are more than 350 Hindi versions of Ramayana (Iyengar, 1983: 98). The most outstanding Ramayana in Hindi version is
of the Indian states in southern. The greatest Tamil poet is Kamban. He retold
Valmiki’sRamayana intoRāmavataram. Sanskrit is the classical language of India. It belongs to the historical Indo-Aryan family of language. The amount of Ramayana in Hindi versions with Ramayana in Sanskrit’s is nearly the same. One of Ramayana versions in Sanskrit is written by Shastri. His work becomes the writer’s main sources.
Hari Prasad Shastri is a Sanskrit scholar who was born into a Brahmin family. The writer chooses Shastri’s work because The Ramayana of Valmiki
becomes the standard translation of the Sanskrit epic. Beside that, his translation is a good complete modern English translation. It is a complete translation because the Ramayana version which is included in other books is simplified; most of the legends or characters are being omitted. Beside Shastri’s work, the writer also read other version of Ramayana, such as R. K Narayan’s, Rajagopalachari’s and some Ramayana’s stories which the writer find in internet.
A character’s reason for behaving as he/she does is his/her motivation (Stanton, 1965: 17). Mostly, “why” is the key question in order to know a character’s motivation. For example, why does Dewabrata not want to be the next King in Astinapura? Why does he choose to lead a celibate life? What is his reason in doing such behavior? The same question also goes to Manthara. Why she bothering herself influencing Kaikeyi so that Kaikeyi makes father dies in grief because separated from his son? What kind of forces which make Manthara direct her behavior in those ways in this story? Finding the answer of those questions becomes the writer’s goal. Motivation also becomes focus in psychological fields, for that reason, the writer also takes some of motivation’s theory in psychology in order to support and complete this thesis.
B. Problem Formulation
Based on the previous explanation, the writer then formulates two objectives.
1. How is Manthara depicted in Hari Prasad Shastri’sThe Ramayana of Valmiki? 2. What is Manthara’s motivation in swaying Kaikeyi seen from her
characteristic’s analysis?
C. Objectives of the Study
is to find out Manthara’s motivation in swaying Kaikeyi seen from her characteristic’s analysis.
D. Definition of Terms
In order to avoid some misunderstanding in this analysis the writer would defines some words. There are three key words which the writer would defines; motivation, characters and characterization.
The writer uses Harmon’s definition about motivation. He says that motivation is the reasons, justifications and explanations for the action of the characters. Motivation is results from a combination of the character’s moral nature with the circumstances in which the characters is placed (Harmon, 2003: 322-323).
Characters based on Abrams’s definition, are the persons which presented in a dramatic or narrative work, who are interpreted by the reader as being endowed with moral, dispositional and emotional qualities which are expressed in their dialogue and action (Abrams, 1985: 23)
CHAPTER II
THEORETICAL REVIEW
A. Review on Related Studies
Manthara is one of the characters in Ramayana which rarely discussed. Though it is rarely discussed the writer finds some articles which talk about Manthara. These articles enrich the writer knowledge about Manthara. Though there are only few articles which discussed about Manthara, the writer finally finds at least two articles which suitable and useful for her analysis. One of these articles can be seen in the following quotation
“Another important and rarely discussed aspect of Bhagwan Rama’s exile to the forest is how it really began. What was the root cause, the fundamental cause? It was not Kaikeyi who was evil, but rather her maidservant Manthara who slowly and insidiously poisoned Kaikeyi’s mind against Bhagwan Rama. Manthara convinced Kaikeyi, deliberately and deceitfully, that if Bhagwan Rama became King he would deprive Kaikeyi of her role as favorite wife and Queen. Manthara so successfully turned Kaikeyi against the members of her own family that she insisted upon Bhagwan Rama’s exile. So, actually, Bhagwan Rama’s exile and King Dasaratha's tragic death is due not to Kaikeyi’s selfishness but rather due to the ignorant, conniving nature of her trusted servant” (Saraswati: Let us All Burn Like Dias – Giving Light and Life to Others).
The previous quotation explains that Rama’s exile and his father tragic death happens because of the cunning thought of Manthara. This article explains about the motivation of Manthara in poisoning Kaikeyi’s mind. Based on Saraswati analysis, the reason why Manthara poisoning Kaikeyi’s mind because if Rama becomes the next king he will deprive Kaikeyi’s role as the favorite wife and queen. Between Saraswati’s analysis and the writer’s analysis, she finds different
reason about Manthara’s motivation in influencing Kaikeyi’s mind. The writer hopes that her finding will give more information about Manthara.
Another article which analyzing about Manthara is written by Hari Krishnan. Krishnan finds out the reason why Manthara hates Rama so much while the whole world loves him. It is Kamban’s Ramayana not Valmiki’s which gives clearer explanation about Manthara’s strange behavior, adds Krishnan.
“She vengefully thought of the olden days when Rama was a boy and used to shoot small balls made of clay (were used as the tip for his arrows) on her hump. Later, we find Rama recalling this incident when he advises Sugriva on administration, just before the latter was installed as the King. ‘Do not even for the sake of fun, hold anyone lightly and cause pain to them - either physical or mental. Look at me. I am an example of what would happen to a man if he crosses this rule.’ Do not do such things that would cause pain to the weak. Because I did not observe this rule (in my boyhood) and did a wrong thing, which caused so much agony to the hunch-backed woman of small stature (who took her revenge on me and I) fell in misery and sunk into this unending sea of grief. Therefore, be careful Sugriva. Do not take lightly of the poor, weak and invalid and make fun of them, as to cause pain to them” (Krishnan: Rama and Manthara).
B. Review on Related Theories
1. Theory of Characters
Henkle classifies the characters in a novel into major and minor ones. It is the major characters who deserve our fullest attention. According to Henkle, major characters have an important function in a novel. The effectiveness of most novels depends upon the ability of the major characters to express and to dramatize the human issue of the book presented (1977: 92). Whereas minor characters, have a limited function in a novel. We need only to know them for the purpose of our critical understanding. Minor characters may become a friend but it can also become the foil of the major characters (1977: 95-96).
Meanwhile based on Abrams terms, characters are divided into the protagonist and the antagonist characters. Protagonist if it becomes the chief characters in a work and becomes our (reader) interest centers, while it is an antagonist if he or she is pitted against an important opponent (1981:159).
If Abrams has protagonist and antagonist term, Murphy has the hero and the villain term to differentiate characters in a novel. The hero is the central characters in a novel. According to Murphy there are three types of a hero in a novel. They are traditional hero, comic hero and tragic hero.
It is called as comic hero, when the difficulties or dangers that the hero gets are ridiculous and he/she usually gets out from them is more by luck than by his/her own efforts (Murphy, 1972: 158). The tragic hero is a well-known in literature, most often he appears in great dramas. He is usually the characters who have an outstanding personal characteristic, who should win a place in life and respect of others. However, because of some small fault or overwhelming force/events or both, he ends up in unhappy, miserable life (Murphy, 1972: 159)
When there is a hero, especially in traditional type, there will always a villain. A villain is the one who opposes the hero, the one who attempts to ruin the hero’s life, the one who also tries to win the heart of the woman who becomes the hero’s true affection (Murphy, 1972: 159)
2. Theory of Characterization
Every author wants the reader to understand his/her characters and their motivation. However the author can not tell the reader at one time. The author would like the reader knows the characters through the reader knowledge of the characters by using the characteristic which the author gives to their characters (Stanton, 1965: 17).
major characters. Finally, the most important evidence of all is the character’s own dialogue and behavior (Stanton, 1965: 18).
Characterization is the way of an author to convey to the reader what kind of people he/she writes about and how he/she makes the reader knows and understands the characters (Murphy, 1972: 161). According to Murphy there are several ways that the author do to make his/her characters come alive for the readers.
a. Personal Description.
The author describes a person’s appearance and clothes. The reader is given the details of the characters, such as the detail of the face, the clothes that the characters use, etc.
b. Characters as seen by another.
As an alternative of describing the characters directly, the author can describe the characters through the eyes of other characters, so the reader gets a reflected image.
c. Speech.
The author can describe his/her characters through what the characters say. Whenever these characters in a conversation with other, whenever the characters give his/her opinions, it means that the characters is giving the reader a clue of who she/he is.
d. Past Life.
e. Conversation of Others.
The author can also give us clues to a person’s character through the conversations of other people. People do talk about other people and what they say often give a clue to the characters of the person they are spoken about. f. Reactions.
By letting the reader knows how the person reacts to various situation and events, the author can also give the reader a clue about a person’s character. g. Direct Comment.
The author can describe or comment on a person’s character directly. h. Thought.
The author can give us direct knowledge of what a person is thinking about, which in real life we can not do this. The reader is in a privilege situation, he/she has a secret listening device plugged in to the inmost thoughts of a person in the novel.
i. Mannerism.
The author can describe a person’s mannerism, habits which may also tell the readers something about the characters (Murphy, 1972: 161-173).
3. Theory of Motivation
persuasively presented, one accepts the action as convincing; when the motivation is inadequate, the action may seem arbitrary, facile or contrived (Harmon, 2003: 322-323).
According to Stanton a character’s reason for behaving as he does is his/her motivation. He says that there are two kinds of motivation, specific motivation and basic motivation. Specific motivation is the characters, his or her, immediate reason, perhaps unconscious, for any particular of speech or act. Basic motivation is an aspect of his/her general characters. It is the continuing desire or intention that governs him/her throughout the story. It is the direction toward which almost all his/her specific motivations tend. For example, the specific motivation of Montresor in telling Fortunato about the Amontillado wine in The Cask of Amontillado is to entice him into the catacombs and the basic motivation is his desire to take revenge (1965: 17).
conclusion. More information that we get, it will make our conclusion more accurate.
We can find someone motivation by seeing the stimulation or the incentive which he/she will get. If the stimulation/incentive is accurate it will encourage his/her motivation and vice versa if the incentive does not become his/her needs or it does not becomes their values it will not influence the motivation. Another ways to know someone motivation is by observing his/her centre of attention. The object which always been chased, looked or get more attention than the other becomes the mirror of what becomes his/her motivation. Motivation also can be seen from someone’s behavior, for example their effort in achieving something, their theme of conversation and their fantasies or dreams (Handoko, 1992: 61-62).
Motivation can also be used to indicate the direction of behavior. The direction itself is influenced by many forces within human. Value is one among other things. Values indicate the important thing for someone. It affects the choices, in which these choices determine the behavior.
producing wealth and being honest, he/she will normally express the value that is higher in the hierarchy (Kalish, 1973: 340-342).
Values shape behavior in many ways. The individual who places a high value on earning money will behave differently from the person who places a high value on being service to other men. The person who places high value on money will not care about the ways that he/she choose in order to earn the money. Meanwhile the person who places high value on being service to other men will not consider or think about the money that she/he gets when they are working. These two people will enter different vocational fields, vote for different political candidates, join different clubs and try to teach their children different values. (Kalish, 1973: 342).
Human beings have tendencies to seek the pleasure and to avoid the pain, but they are somewhat complicated by its social factors (Husband, 1947: 136). They will always try to seek pleasure that exists in this world such as, expensive and delicious food, fine clothing, luxurious house and etc. Scholars call this theory or approach as Hedonism. Modern hedonistic explanations propose that pleasure and pain exist along a continuum and that what is pleasurable (or painful) will change as conditions change (Petri, 1981:7).
behaviors are equally possible, one is chosen and the organisms persist in this behavior with more or less vigor until some anticipated goal is either achieved or some other goal becomes more dominant (Beck, 1978: 24). Our basic premise is that organisms approach goals, or committed in activities that are expected to have desirable outcomes and avoid activities that are expected to have unpleasant or aversive outcomes.
Kalish ever says that emotion does what motivation do; both of them move us to an action (1973: 128). It can weaken our action or it may strengthen our behavior. There is possibility when strong motivation become weakens. It happens because appear other emotion which is not support the motivation which control the behavior, and vice versa. Motivation that is not strong enough can be strong because there is influence from emotion.
There are some people who use their feelings, whether it is sadness, happiness or rage, to motivate their action. The writer ever hears a story about a mother who saves her child from fire. She ran as fast as she can to saves her child, though the fire flames horrifying. Fear of losing her little baby became this mother’s motivation to save it, even though she might get hurt by the fire. This mother’s emotion moves her into an action of saving her child, it became her motivation.
goal(s) or find another way to attain it. There are some types of frustration which Charles Morris and Alan Glaros describes.
a. Delays.
We live in a society where time is important, and we get upset when we are delayed. People are frustrated when a phone number is busy or when someone is late
b. Lack or resources.
Most people do not have enough money to purchase everything they desire. c. Losses.
When people lose something important, it frustrates them because it means they are deprived of goal(s). If they lose money or possessions, they may not be able to purchase things that they desire.
d. Failure.
Failure frustrates people. Sometimes they fail to win, fail to get high grade on a test or fail to impress other. This failures produce guilt.
e. Meaninglessness.
Many people become frustrated because they can not find meaning in their lives; they are not sure with their goals and often feel unfulfilled.
C. Theoretical Framework
classification helps the writer to choose the characters which corresponds to the chosen topic become much easier. While Murphy’s theory gives the writer more information about types of characters in older literature, since the primary data in this analysis is included into that type.
Murphy’s and Stanton’s characterization theory is needed to observe the characteristic of the character. Murphy suggests nine ways that the author uses to make his/her characters come alive for the reader. Some of Murphy’s ways help the writer to observe Manthara’s characteristic, started from her personal description, how she is seen from other characters and finally until her mannerism. Meanwhile, Stanton suggests four ways in order to help the writer knows Manthara’s characteristics. His theory supports and completes Murphy’s theory.
CHAPTER III
METHODOLOGY
A. Object of the Study
The object of the writer study is the second edition of The Ramayana of Valmiki by Hari Prasad Shastri. It is the most complete translation of Ramayana. The aim of the translator to translateValmiki’sRamayana to English is to make the story known to English readers. This book becomes the standard translation of the Sanskrit epic. It was published in 1962 by Shanti Sadan. This book consists of 3 volumes. The first volume gets more attention from the writer since Manthara’s story is included in the first volume of Shastri’s trilogy, Bala Kanda and Ayodhya Kanda.
The general outline of the story is about the journey of a prince, the life of Prince Rama. He is one of Dasaratha’s first-born sons. He is the upholder of Dharma (guide of the correct conduct and duty). The well-thought plan of the coronation, which Kosala citizen approved cheerfully, is not done properly. It happens because of a cunning plan from a maid servant. Everything is changed because of this maid servant’s arrangement. The heir of Kosala must be exiled in the forest for fourteen years, away from his family. And his authority as the next King of Kosala must be due to his other brother, Bharata. Finally after fourteen years facing a lot of trial in the forest Rama returns from his exile and receives his right as the true King of Kosala.
B. Approach of the Study
The reason why the writer chooses psychoanalytic approach because the focus of this work is on human behavior, especially deals with human motivation. Modern psychology has had an immense effect on both literature and literary criticism. Freud’s psychoanalytic theories change our notions of human behavior by exploring controversial areas, since he relates literature with sexuality. Freud himself admitted that he had learned a great deal about psychology from studying literature. Sophocles, Shakespeare, Goethe and Dostoevsky are the important sources to the development of his ideas beside his clinical studies. Freud and his disciples, like Carl Jung, Ernest Jones and Marie Bonaparte support the belief that great literature truthfully reflects life (Kennedy, 1999: 1947). Sometimes works which are difficult and apparently confusing can be seen more clearly in the light of psychologist’s demonstration.
Psychology comes into literary criticism in several ways. First, it can help to explain the creative process in general. This way is the oldest and more widespread ways. The following quotation is Wordsworth’s opinion which is cited by Daiches
Second, it can provide a means to illuminating a writer’s work with its reference to his life and vice versa. Daiches says in his bookCritical Approaches to Literature that someone can analyze a particular or probably takes the whole body of an author’s writing and derive from it a general conclusion about his/her state of mind (the psychology of its author) which by then could be applied to elucidate a particular of work (1981: 334).
Third, psychological approach can help to elucidate the true meaning of a given text without knowing the author’s biography. To interpret the work, this third way use psychological knowledge. In this way, we consider the character that we analyze as the patient, a patient who needs help from psychologists. It means that the writer consider Manthara as her patient. As Daiches says that
“We can look at the behavior of characters in a novel or a play in the light of modern psychological knowledge and, if their behavior confirms what we know about the subtleties of the human mind, we can use modern theories as a means of elucidating and interpreting the work” (1981: 337).
C. Method of the Study
This study applied a library research. There were two sources which the writer used in this analysis, primary source and references. The primary source of this study was The Ramayana of Valmiki which written by Hari Prasad Shastri. Meanwhile the references were books which contain relevant theories and articles which were taken from trusted website. For example, the writer used Henkle’s, Abram’s and Murphy’s theory in order to classify the character in the story. She also took another Murphy’s theory on characterization which taken from
writer understands clearly about Manthara’s motivation she used Stanton’s and Harmon’s theory, which also supported by Petri’s and Beck’s explanation on motivation. Last but not least she used the psychological approach which taken fromCritical Approaches to Literature.
The writer’s first step was reading the novel. To give more information about the character which the writer took, she also read other version of Ramayana. The writer focused her attention on Manthara’s characters. She observed her dialogue, her way of thinking, her conversation with other and etc. By observing Manthara’s characteristics the writer already had answered the first question.
CHAPTER IV
ANALYSIS
In this chapter the writer analyzes the problems which she presents in the previous chapter. First, she analyzes Manthara’s characteristics. After finding Manthara’s characteristics, the next job is analyzing Manthara’s motivation(s). Based on Henkle’s theory of character, Manthara is classified as the minor character. Her function in this story is limited. She does not become the reader center of interest. According to Murphy, Manthara is the villain. She is the one who attempts to ruin the hero’s life, in this case, Rama’s life. This analysis is also supported by Abrams’s theory which says that ‘a character will be classified as antagonist if he/she is pitted against an important opponent’. Manthara gives an important role in this story, though she is classified as a minor character. When there is no character like Manthara, we would not listen or read the great epics of Ramayana.
A. Manthara’s characteristics
Physically, Manthara is described as a hunchback woman, as seen in the following quotation “…hearing the words of the nurse, the hunchback instantly descended in haste from the balcony…” (Shastri, 1962: 174). There is a perspective about hunchback people in Hinduism. This perspective has a close relationship with the Hindus called reincarnation. Hindus believe that they will reincarnate based on their past thoughts and actions, as seen in the following quotation
“And according to his deeds and according to his knowledge he is born again here as a worm, or as insect, or as fish, or as a bird, or as a lion, or as a boar, or as a serpent, or as a tiger, or as a man, or as something else in different places” (Műller, 1962: 274).
They may reincarnate as animals, plants or human. A bad or evil man will reincarnate in such evil, horrible animals or plants. If he/she finally reincarnates as a human being, he/she would reincarnate in a despicable hunchback or dwarf or he/she might be born in the womb of an untouchable tribe woman (Hindu Death Rituals and Beliefs: June 12 2008). From the explanation above there is information which can be taken that someone who is not physically perfect, like a hunchback person, is reincarnation from bad or evil person. Their ideas or speeches mostly bring disastrous outcome for others.
This perspective is supported by Shatrughna’s attitude toward Manthara. After several days of Rama’s banishment, Shatrughna meets Manthara. The situation is described as follows
“Meantime, in transport of fury, Shatrughna, the scourge of his foes, began to shower blows on the hunchback, who, thrown to the ground, was shrieking, and as he redoubled his strokes, her countless adornments were scattered on the ground, so that the resplendent palace of the king took on an even…” (Shastri, 1962: 353).
Many times Shatrughna hits Manthara. Based on his opinion, Manthara is an old evil woman who deserves to be punched. She is the one who takes the responsibility for making his old brother lives in ascetic life for fourteen years in the forest.
“O Best of Counsellors, I shall in no wise disregard thine advice. In this world thou art the first hunchbacks as regards persistence and intelligence. Thou hast ever spoken in mine interests, I should never have guessed the real plans of the monarch. Most people, who are crippled, are hideous, extremely hideous, but thou art like a lotus bent by the breeze and pleasing to look upon. It would seem that thy slender waist, as if bashful of thy rounded bosom, had withdrawn itself. Thy hips and breast are well developed and, with thy countenance resembling the immaculate water-lily, thou are beautiful, O Manthara” (Shastri, 1962: 180).
Although Kaikeyi knows the Hindus perspective about a hunchback person, she sees her maid servant as an exception. Kaikeyi considers Manthara as the first hunchback who has good determination and is smart. Kaikeyi does not see Manthara as a common crippled person who is hideous. Kaikeyi sees her as beautiful as a lotus. She assumes Manthara like that, after Manthara succeeds in giving her thoughts about the enthronement of Rama which endanger both of her life and her son.
We can see that there are two different opinions about Manthara. Kaikeyi thinks Manthara as if she is her heroine. Meanwhile Shatrughna acts as if Manthara is an evil woman. As the previous explanation says that a hunchback is the reincarnation of an evil person. The following analysis helps us to know better about the characteristics of Manthara.
someone who needs to be suspected is Dasaratha. According to Manthara’s analysis, Dasaratha is the one who deceives her. He pretends to be in love with Kaikeyi while actually he stabs Kaikeyi behind her back, as seen in the following quotation
“Thy husband speaks thee fair but he is crafty, his words are honeyed but his conduct is devious! Thy natural guilelessness prevents thee perceiving his duplicity! While with thee, he overwhelms thee with caresses, but today he is manifesting his real concern for the welfare of Kaushalya! In his cunning, he sent Bharata away to his kinsfolk in order to use the occasion to place Rama on the throne without hindrance” (Shastri, 1962: 175)
As seen in the previous quotation, Manthara says to Kaikeyi that her husband deceives her. Rama’s coronation becomes Manthara’s grounds in telling Kaikeyi that Dasaratha deceives her. It is Rama, Kaushalya’s son, the one who are going to continue Dasaratha’s authority. It is not Bharata as Kaikeyi’s son. Many people know that Kaikeyi is the most loved wife by Dasaratha among the other wives, as seen in the following quotation
“Thou wert always dear to thy lord, there is no doubt; for thee the great monarch would enter fire; he will in no wise oppose thee; in order to give thee pleasure, the king would sacrifice his life. He cannot refuse thee anything.” (Shastri, 1962: 179)
The above quotation explains that if Dasaratha really loves Kaikeyi, he must crowned Bharata not Rama. That is the reason why, Manthara tells Kaikeyi that her husband already deceives her.
From the earlier quotation, Manthara also tries to influence Kaikeyi that the sending of her son to her kinsfolk is Dasaratha plan. Based on Manthara’s analysis, Dasaratha thinks that Bharata is a hindrance for Rama’s coronation. However there is another quotation which needs to be considered. The following quotation is the conversation between this father and his son, and the true story about the departure of Bharata to his kinsfolk
“My Dear Child, the son of the Monarch of Kaikeyi, thy paternal uncle, Yudhajita, is here and wishes to take thee with him.
Hearing these words of Dasaratha, the son of Kaikeyi, accompanied by Shatrughna, prepared to depart, and that hero, having taken leave of his father and Rama of blessed karma, as also his mother, went away with his brother. Yudhajita, who was full of valour and cheerful, escorted Bharata and Shatrughna, returning to his own city to the great delight of his Sire” (Shastri, 1962: 153).
From the two quotations above can be seen that the going of Bharata to his kinsfolk is not because Dasaratha thinks that Bharata is a hindrance for Rama’s coronation. It happens because Bharata’s uncle, Yudhajita, comes to Ayodhya. He comes to Ayodhya on behalf of his father wish, King Janaka. King Janaka wishes to meet his grandchildren. This event is used by Manthara, with her cunning thought, as a means to accomplish her goal. This quotation shows that Manthara is smart. Unfortunately, her smartness is used in negative ways. She twisted the facts. She makes what seems right becomes wrong and vice versa.
Though Manthara has already discredit Dasaratha, Kaikeyi still feels happy about Rama’s enthronement. She feels that Rama is also her son, as seen in the following quotation
between Rama and Bharata, and I rejoice that Rama should become Regent of the empire.” (Shastri, 1962: 175).
Manthara fails to change Kaikeyi’s opinion about Rama’s enthronement in her first attempt. But she does not loose her tricks.
One way to influence someone is by dramatizing something. According to Carnegie if we want to get someone’s attention we have to dramatize the situation. The best example is the commercials advertising. Many of these advertising dramatize their quality product. This method is used by companies to increase their selling products (1995: 286-292). Manthara also uses this method in order to influence her mistress. She is dramatizing the future life of Kaikeyi when Rama, someday, really becomes the next King of Kosala. As seen in the following quotation.
“…then thou wilt be subject to her and, as her slave, wilt have to pay obeisance to her with joined palms. Indeed thou wilt become her servant, as we all, and thy son will be Rama’ attendant.” (Shastri, 1962: 176)
The above quotation is another Manthara’s effort. She tries to pit Kaikeyi against Kaushalya. She tries to describe what will happen if Rama really becomes the next King of Kosala. She describes that Kaikeyi will be Kaushalya’s servant. Manthara is trying to bother Kaikeyi’s pride as a princess and as the wife whom being most loved by Dasaratha. Once again, Kaikeyi still support Rama’s coronation, as seen in this following quotation
Although her maid already gives a dramatizing picture of her life in the future, Kaikeyi does not worry about it. Kaikeyi believes that she has Kaushalya’s respect as the other wife of Dasaratha. She does not believe that one day Kaushalya will dare to treat her like a servant, like what Manthara already says.
Based on Manthara’s analysis, Bharata also has the same right as Rama. As seen in the following quotation “Though by birth Bharata has a claim to the throne, O Lovely Princess, he and Shatrughna are set aside, both being younger.” (Shastri, 1962: 176). Manthara assures Kaikeyi that actually Bharata also have the same right as Rama to be the next King of Kosala, since he also born from a king’s wife. By reason that he is younger than Rama then ‘the right’ itself falls on Rama’s shoulder. Even though Manthara has already gives the explanation, Kaikeyi still believes that one day Bharata can replace the throne.
Two attempts are failed. Kaikeyi’s still feels happy with Rama’s coronation. Kaikeyi has not bitten the bait which Manthara gives. With the spirit and the smartness that she has, Manthara runs her final attempt. This attempt has close relation with Bharata. Manthara says that Kaikeyi’s son will live in misery if Rama becomes the next king in Kosala, as described in the following quotation
As said in the first line of the above quotation that Bharata will be excluded from all of royal prerogative if Rama becomes the next King of Kosala. She also says that Rama will banish or even will kill Bharata in order to get rid of a hindrance for his coronation. Manthara plays Kaikeyi’s instinct as a mother. Manthara knows Kaikeyi weaknesses is Baratha, her own son. A mother will keep her children lives happy and save. She will do anything to make their children feel happy and save, even her own life as the guarantee.
Like the other mother, Kaikeyi does not want Bharata suffer because he is excluded from his royal prerogatives. She is afraid that her lovely child will die like what Manthara says. Manthara hurts Kaikeyi instinct as a mother, at that very moment, Kaikeyi’s personality changes into a horrible woman’s personality. She has already been provoked by Manthara. Now she assumes that Rama is her rival. Rama is the one who does not have the right to be the next king of Kosala. He must be sent into exile since he already takes her child’s prerogative. At first Kaikeyi feels happy about Rama’s enthronement but after hearing her loyal servant’s opinion, she feels very angry and finally she agrees with Manthara’s plan.
because Dasaratha feels he is a hindrance for Rama. Dasaratha loves Bharata as much as he loves Rama. He does not differentiate between both of them.
The above analysis shows that Manthara is smart. Unfortunately she uses her smartness in negative ways. She is smart because she is able to twist the fact about the situation in Ayodhya. She knows how to dramatize a situation. She knows how to play a mother’s instinct. And she also knows how to use an opportunity.
By analyzing Manthara’s thought the writer knows that she is a cruel person. Her thought or ideas about the exiling of Rama into the forest is the best examples about her cruelty, as seen in the following quotation
“…Now demand the discontinuance of the preparations for Rama’s installation and ask thy consort for two things, the enthronement of Bharata and Rama’s banishment for the period of fourteen years!” (Shastri, 1962: 79)
Manthara’s idea, as seen in the above quotation, is cruel. For her own sake she sacrifices others happiness, other prosperity; other’s life. She has the heart to separate the love between a son and father.
Greedy is another Manthara’s characteristic, as seen in the following quotation ”…without doubt thy prosperity is my prosperity” (Shastri, 1962: 175). This sentence shows the greediness of Manthara. It shows that she wants something which is not her right. The previous quotation is supported by this following quotation
For people who lead a simple life and not chasing worldly thing, wearing one or two ornament must be enough. But it is not enough for Manthara. As described in the previous quotation we can see that she wears every kind of ornament. Indirectly it shows the greediness within Manthara.
Another characteristic that can be analyzed from Manthara is her reaction towards Rama’s coronation. She gives negative reaction when hears about it. When all people of Ayodhya feel happy about Rama’s enthronement on the contrary her heart is filled with rage. As described in this following quotation
“Tomorrow under the Pushya Star, King Dasaratha will install Rama, the descendant of Raghu, that irreproachable prince, who had subdued anger, as the heir of the kingdom!”
Hearing the words of the nurse, the hunchback instantly descended in haste from the balcony which resembled the Peak of Mount Kailasha, and, transported with fury, Manthara, of malicious intent, entered the bedchamber of Kaikeyi and, waking her…” (Shastri, 1962: 174)
This quotation gives us a clue that Manthara feels annoyed with Dasaratha decision. Her anger shows that she feels frustrated. In her case, Manthara feels frustrated because she thinks that she is being prevented from pursuing her values of life. She thinks that if Rama really becomes the next king in Kosala then the source of her pleasure will gone. Her frustration evokes anger inside herself. The following quotation also shows the anger inside Manthara
“At these words from Manthara, Kaikeyi of lovely face, bestowed a marvellous jewel on the hunchback, saying: …thou hast uttered words like unto nectar, therefore choose what will give thee the most pleasure and I will bestow it on thee.
Kaikeyi gives the jewel to Manthara because Kaikeyi feels happy about Rama’s enthronement and it makes Manthara angry. She feels angry, because the purpose which she desired, makes Kaikeyi hates Rama, is not accomplishes. All of the above quotation shows that Manthara reacts negatively toward the situation which she does not wish. It shows to us that she is a temperamental person.
Murphy states that by using the character’s attitude we can understand the characteristic of a character. From all of the quotations of her conversation with Kaikeyi in the previous analysis, we can see that Manthara is someone who never gives up with her own dreams. She tries so hard to make her dreams come true. She operates several attempts in order to achieve her goal. She does everything which she can and she never stops it until she gets what she wants. Her attempts are description about another of Manthara characteristics. She is determined person.
Although some people might consider Manthara as an evil, there is something good inside her that we can take as a good lesson. We can learn how determined Manthara in achieving her goals. There is good thing that we can take from something bad. There is benefit from garbage or waste. It can be used as fertilizer or it can be re-cycle becomes more useful or more valuable things.
The writer also finds the description about how Manthara asks Kaikeyi to be determined in reaching what she wants. As seen in the following quotation
Manthara must ensure Kaikeyi that she will not charm with anything, which probably Dasaratha offer to her as the substitute for not having Bharata as the Regent. As seen in the above quotation, Manthara reminds Kaikeyi about the goal or the “purpose” which she wishes to accomplish, that is the coronation of Bharata as the next King of Kosala. In which this coronation actually becomes Manthara’s specific goal. And we can also see how the characteristic of Manthara, her determination, affect Kaikeyi’s attitude.
There is belief in Hinduism that there are enemies inside human that must be conquered. They call it as Sad Ripu (Sad means six and Ripu means enemy). These six enemies are Kama (desire), Lobha (greed), Krodha (anger), Mada (drunkenness), Moha (arrogance) and Matsarya (jealousy) (Berdoa agar Alam Tak Murka Lagi: March 20 2007). Sad Ripu is the six enemies inside human which always tempts human. And if someone can not conquer these six enemies, it will bring disaster and total devastation of human life. There is power which able to conquer these enemies. Morality can conquer Sad Ripu. Almost all of Sad Ripu dominated Manthara, such as Kama, Lobha, Kroda and Matsarya. This means that Manthara is not able to control the enemies inside her. As said before that when someone can not control his/her Sad Ripu then disaster will come.
her determination in achieving her dreams. Her determination is something that we might able to take as an example, of course in achieving positive activities.
B. Manthara’s Motivation in Swaying Queen Kaikeyi
This second sub-chapter deals with the question why Manthara is doing what she is doing. The writer would like to find out her motivation in swaying Kaikeyi. Why she is so determined in influencing Kaikeyi, until finally Kaikeyi’s personality changes into a horrible woman’s personality. There are four major theories which the writer use in order to find Manthara’s motivation, namely Stanton’s, Harmon’s, Petri’s and Beck’s theories.
Stanton explains that there are two kinds of motivation, the specific and basic motivation. He says that basic motivation is the desire or intention which the characters have inside his/her heart which always follows and control every time he/she does some action while specific motivation is the character’s immediate reason for his/her particular of speech or action (1965: 7). Manthara’s specific motivation starts the writer’s analysis. This first analysis on motivation helps the writer to find Manthara’s basic motivation.
1. Manthara’s Specific Motivation in Swaying Queen Kaikeyi
The first question comes from Manthara’s action. Manthara’s first action after knowing Rama’s coronation is coming to Kaikeyi’s bedroom. Her coming do comes with anger, as seen in the following quotation
“Hearing the words of the nurse, the hunchback instantly descended in haste from the balcony which resembled the Peak of Mount Kailasha, and transported with fury, Manthara of malicious intent, entered the bedchamber of Kaikeyi…” (Shastri, 1962: 174)
There are two questions come to the writer’s mind which related to Manthara’s action based on the above quotation. While the other people in Ayodhya feel excited about Rama’s coronation, why Manthara feels angry about it? What is her reason for being angry or disappointed with Rama’s coronation? Why she comes in haste into Kaikeyi’s bedchamber? Why does Manthara choose to come to Queen Kaikeyi’s bedchamber? What is her reason choosing Kaikeyi’s bedchamber? From these three questions, the writer starts her investigation to find the reason why Manthara feels angry about Rama’s coronation, and then it continues to find out the reason why there is hesitation in her action. Then after that, the writer continues her investigation to find the reason why Manthara chooses Kaikeyi.
she lives beside Kaikeyi. And unfortunately, the reality says different. It is Rama who is going to be crowned, not Bharata. And because of that she feels angry. She feels that she will live in misery when Rama becomes the next king.
Manthara thinks that when she has close relationship with Kaikeyi she will get the jewelry/welfare. As seen in the following quotation
“At these words from Manthara, Kaikeyi of lovely face, rose from her couch, full of joy, like unto the crescent moon in autumn, and, in the midst of her astonishment, bestowed a marvelous jewel on the hunchback, and, in the height of her content, spoke again to Manthara in gay accents, saying: “That which thou hast told me, O Manthara, pleases me exceedingly; these are the best of tidings, what more may I do for thee? I see no difference between Rama and Bharata, and I rejoice thet Rama should become Rgent of the empire. No news could prove more agreeable to me and thou dost merit every favor; thou hast uttered words like unto nectar, therefore choose what will give thee the most pleasure and I will bestow it on thee.” (Shastri, 1962: 175)
In the quotation can be seen that Kaikeyi gives one of her jewel to Manthara. She gives it to Manthara because she brings good news. Kaikeyi speech and action in the previous quotation shows that the way she gives her servant jewel is something in common. She gives the jewelry easily. This event shows that it has already become a common thing. When Manthara brings good news to Kaikeyi, she will give one of her jewelry/prosperity to her. This habit gives ‘bad’ thinking to Manthara. She is the trusted maid for Kaikeyi, she think that she will get “the bless” from Bharata coronation.
Aggressive behavior can take many forms. It might be physical behavior or it might be verbal behavior. Threats are example of verbal behavior.
One of the most common tactics to influence behavior and motives is the use of fear and other emotional states (Jung, 1978: 459). The example is the cigarettes campaign. This campaign emphasizes the health hazard, it is not only involves the factual information about the bad effect of smoking but it also involves the elicitation of fear about threat to the health. This campaign temporarily reduces the sales of cigarettes, but there are some researcher who says that this theory does not effective.
There are several times Manthara threatening Kaikeyi, as seen in this following quotation
“Rise, O Deluded One, why art thou sleeping? Thou art threatened by a great disaster and dost not perceive it! O, Wretched One, the good fortune thou vauntest is about to pass away like a river that dries up in the summer season!”
Hearing this violent tirade from the hunchback, who, furious, was devising sinister plan, Kaikeyi was deeply troubled…” (Shastri, 1962: 176).
Manthara’s speech in the above quotation describe about her frustration. Actually the source of Manthara frustration is Rama. Frustration will evoke aggressive behavior that is hurting the source of its frustration. Since Manthara feels incapable facing Rama directly then she uses another way. She tries to influence someone who she thinks she can affect. She directly goes into Kaikeyi’s. Verbal abusive such as threatening becomes Manthara’s ways to destroy Rama indirectly.
The following quotation is another verbal behavior or threat which Manthara makes in order to fulfill her specific motivation
“If Raghava receives the empire, thou and thy son will suffer, thus, O Lovely Queen, do not neglect anything that will ensure thy son, Bharata, being installed as Regent!” (Shastri, 1962: 181)
Though many scholar says that this theory is not effective but the writer find different result when this theory is applied on Manthara’s tactics. The word “suffer”, for example, create negative impression and it also arise a threatening situation, make the one who hear it feels scare. The writer finds that this tactics is succeeded; it makes Kaikeyi scared to death, so that assures her to exile Rama from Kosala.
The important thing is that she is afraid losing some of Kaikeyi’s wealth, as seen in the following quotation “O Thou, whose regard manifests incredulity, act speedily for thine own advantage and save thy son, thyself and me!” (Shastri, 1962: 175). The words ‘save’, based on Gilmour, means to rescue something or someone from a danger or harm (857). So, Manthara’s statement above is evidence that Manthara feels a likelihood that something unpleasant will happen, that there is trouble approaching her and she asks Kaikeyi’s favor let her out from the problems which she is going to face.
Rama’s enthronement becomes threat for Manthara. Threat make someone become intolerant of outgroups and those who differ from he/she, as seen on Manthara. She becomes intolerant toward Rama. She indirectly sends Rama away from his home. She exile Rama into the forest for fourteen years, left him there in an ascetic life. As human we will make a distance with something that causes us into a danger situation. It is the human natural tendency that they want to live peaceful, far from danger or a threatening situation. And if there is a threat approaching human, they will try to conquer the threat or to take the threat off.
The following analysis deals with the third question about Manthara’s specific motivation. It deals with the question why does Manthara choose Kaikeyi’s bedchamber?
to think fast how she has to defend herself, because as we know that nobody will save us except ourselves. Unfortunately, she defends her life by manipulating someone else, Kaikeyi.
Kaikeyi is Manthara’s key to facilitate her main specific motivation. Among many other people who have more power/influence inside the palace, Kaikeyi is on Manthara’s first list. Kaikeyi is the person who can be easily changed or influenced by Manthara among the others.
We can change something by our self, with our own ability. But there is also something that we can not change it by our self, because it is a huge situation. Though it is a huge situation, it does not mean that the huge situation/things can not be changed. Because by changing something that we think we are able to change, the huge situation will follows the change that we made.
This analogy can be seen in Manthara actions. Rama’s coronation is a huge situation. It is a big event which everyone in Kosala look forward to. The decision of Rama’s coronation involves many important people. One of them is Dasaratha. Manthara know that to meet Dasaratha is not easy, as he is the King of Kosala. So, the only way to ruin Dasaratha’s plan is by coming to Kaikeyi.
one which we are capable to changes or influences, the huge thing that we might not able to change, will follows our changing.
There is information which the writer gets from Yohanes Surya’s article. He says that Kong Beng, one of the characters in Sam Kok’s story, takes a principle which says that he never closes all “escape” road for his enemies. According to him, enemies who are placed in cornered position will do anything to defend themselves (Sularto, 2004: 411). The same law also happens to Manthara, she feels that she is cornered. She thinks that there is no way out for her problem. The only way to protect her source of pleasure is Kaikeyi. That is the reason why she is so determined in swaying Kaikeyi’s opinion about Rama’s position. She does everything that she can, she does not care about someone else life, the most important thing that she will and always lives prosperous.
There are two reasons why Kaikeyi’s bedchamber is chosen by Manthara, first is because Kaikeyi is the point which can be easily reach by Manthara in order to change an important event.
To sum up, Manthara’s specific motivation in influencing Kaikeyi is to sabotage Rama’s enthronement. Manthara will lose ‘her prosperity’ when Rama becomes the King of Kosala. And when it does, she believes that she will face difficulty in pleasing herself. But it will be different if Bharata, Kaikeyi’s son becomes the next king of Kosala. She thinks that when Bharata is the next King, she will have the opportunity to please herself with Kaikeyi’s wealth. In the case of Manthara, the writer thinks that Manthara’s action is convincing. Since the reasons or explanation which becomes the background of her speech and action is persuasively presented. Manthara feels that her dreams are blocked. And everybody knows that when someone’s dreams are blocked, he/she will feels frustrated and angry, and that what also happen on Manthara. They will find a way in order to reach their dreams or at least keep it.
2. Manthara’s Basic Motivation in Swaying Queen Kaikeyi
In the previous analysis we see that Manthara’s specific motivation is sabotaging Rama’s enthronement. This finding becomes our first clue in order to know Manthara’s basic motivation. Stanton says that motivation is the character’s reason for his/her behavior (1965: 17).
to his step-mother that he will entitle the throne to his step-brother, and for a Ksatrya a promise must be fulfilled.
Manthara’s determination becomes the writer’s start in investigating her motivation. As described in the story, she launches several attempts in order to reach her dreams. If she does not have strong reason or explanation behind her action or speech, probably she will give up at the first attempts. The writer considers determined person the same as person who are persist in the choice which he/she chooses.
Beck in his bookMotivationsays that motivation is broadly concerned with the contemporary determinants of choice (direction), persistence and vigor of goal-directed behavior. It means that when two or more behaviors are equally possible, one is chosen and the organism is persists in this behavior until some goal becomes more dominant or achieved (1978: 24). Manthara has the choice of how she should react for the coronation of Rama. She may take the good reaction for it or the bad ones. Unfortunately the Sad Ripu inside Manthara is stronger than herself. She can not control the Sad Ripu inside herself. Instead giving Rama congratulation about his enthronement, she is determined in ruining the enthronement. Her reaction gives pain to others.
She persists to choose the bad way because it is the quickest and easiest ways to keep her treasure. As said previously, the time that she has is limited; she is cornered with the situation.
and avoid activities which are expected to have unpleasant outcome. As discussed in the earlier analysis that wealth becomes Manthara’s motivation. Every organism will approach their goals, says Beck. The same law also happens to Manthara. She is approaching her goal. She is committing the activity which she expects to have desirable outcome for her. Her commitment can be seen on her determination on brainwashing Kaikeyi, changing her opinion even her personality. If she does not persist or determined in swaying Kaikeyi she will get unpleasant outcome, she will lose her source of pleasure.
The reason why Manthara is so determined in persuading Kaikeyi because Kaikeyi has a lot of wealth.
As been analyzed in the previous explanation that Manthara is interested in Kaikeyi’s wealth. Wealth or money is Manthara’s desire which always follows and control her speech. Wealth or money often related with what scholar called hedonism. Hedonism can be defined as a theory or an approach as seeking the pleasure and avoiding the pain (Petri, 1979:164).
motivation is almost the same as the character which is described in ‘Paisa Bolda Hai’. Both of them ‘work hard’ in order to get a lot of money, so that they will get respect from others.
Money becomes Manthara’s value of life. She put money in her first rank of values hierarchy. It becomes her goal of life. Money urges her do terrible attitude. It becomes negative because money is put ahead everything. She does not care about how she reaches it. The most important thing for Manthara is that she can live prosperous and has abundant supply of wealth. The value which Manthara upholds, leads her to reacts in such terrible things. Value that she upholds is worsted by the negative emotion within Manthara.
The following analysis shows that Manthara is one of the characters which support what the saying says previously. Money becomes the root of the disastrous episode which happens in Kosala.
The following quotation is Manthara’s conversation with Kaikeyi
“O Kaikeyi, thine ill-fortune has thrown me into an abyss of distress; without doubt your prosperity is my prosperity! Born in royal House, thou art the consort of a king; how is it thou art unaware of thy royal prerogatives? Thy husband speaks thee fair but he is crafty, his words are honeyed but his conduct is devious! Thy natural guilelessness prevents thee perceiving his duplicity! While with thee, he overwhelms thee with caresses, but today he is manifesting his real concern for the welfare of Kaushalya! In his cunning, he sent Bharata away to his kinsfolk in order to use the occasion to place Rama on the throne without hindrance…That perverse wretch, who caresses thee deceitfully, by installing Rama on the throne has destroyed thee and thine, O thou, who till today hast been accustomed to happiness.” (Shastri, 1962: 175).
order to make their master feel happy; their happiness is their servant’s bless. The naïve Kaikeyi feels that it is an honest expression from her loyal servant. Maybe because of this reason Kaikeyi does not suspect the truth inside Manthara’s mind.
On the contrary this quotation also can be understood differently from the earlier interpretation. This quotation shows how greedy Manthara is, as said in the previous analysis. Manthara thinks that what belongs to her mistress is her belongings too. According to Gilmour, prosperity means success and wealth (768). So, the sentence in the previous paragraph can be understands that Kaikeyi’s wealth indirectly becomes Manthara’s wealth. Manthara uses Kaikeyi in order to get her own interests. Manthara is like a sponger for Kaikeyi. She symbolizes parasitism symbiosis. Parasitism symbiosis is a symbiotic interrelationships which one species benefits, and the other is harmed. The one who gets harmed is Kaikeyi and the one who gets benefits, of course, Manthara. Good relationship is when nobody gets hurt, when everyone feels happy and wins.
This second analysis is supported by Bharata opinion and reaction about what already becomes his mother decision. Bharata is upset after knowing that Rama is exiled into forest. He does not agree with his mother plan, Bharata refuses to take over Rama’s throne. As seen in the following quotation
“It has ever been the tradition in our family, that the throne should belong to the eldest son…There, that tiger among men, Rama, first being installed, will be brought by me, as the holy fire is borne to the sacrifice! I shall never lend myself to the fulfilling of the desires of that woman; I shall retire to an inaccessible wood and Rama will be king.” (Shastri, 1962: 355)
becomes Manthara concern, but it is all about her own desires. Bharata refuses the throne because according to the tradition, that it is the eldest son who has the right to take over the late king, to rule its kingdom.
Another quotation in the story which also supports the second analysis is when finally Bharata meets Rama in the forest. Both of these princes refuse to take the throne. Both of them have their own argument. The situation is described as follows
“Rama seeing his brother, saying: …why thou hast come hither in robes of bark and an antelope skin? What purpose has brought thee to this place, clad in a deerskin, thy locks plaited, and has caused thee to leave the kingdom? Tell me all!
Thus questioned by the magnanimous Kakutstha, the son of Kaikeyi felt even greater grief and with joined palms answered: …As the eldest son, accept the throne that is thine by right, and fulfil as thou shouldst the desire of thy friends, O Proud Prince!
Having spoken thus, the mighty son of Kaikeyi, Bharata weeping, placed his head once more at Rama’s feet, and Rama embraced his brother Bharata and said to him: …I have never seen the slightest fault in thee…It is for thee to occupy the throne in Ayodhya, the throne that all revere, and for me to live in Dandaka forest, wearing robes of bark! (Shastri 1962: 398-400) Finally there is a solution which agreed by both of these princes. Bharata agree to rule the kingdom for a while, until Rama come back from the forest. Bharata rule the kingdom outside the palace, he rule it from Nandigrama. It is a symbol that he is honoring his brother so much and it means that Bharata does not care about the power or the wealth or anything which Manthara ever says to his mother.
her to celebrate Rama’s enthronement. On the contrary, there is something important to note that finally Manthara wears many kinds of jewelry and good clothing which Kaikeyi gives to her. As seen in the following quotation
“…at the door, the hunchback, wearing every kind of ornament, appeared; and she was anointed with sandal paste, wearing royal vestments variously embroidered, and with her girdles and priceless jewels…” (Shastri, 1962: 353)
At first Manthara refuses the jewelry which Kaikeyi gives to her, but then at the end she wears jewelry. So, the truth is revealed. What actually happened is that Manthara indeed zeroed in Kaikeyi’s wealth. She wants to gain Kaikeyi’s wealth in order to increase her prestige in front of someone else. Wealth becomes Manthara’s forces to initiate and to direct her behavior toward her mistress. It becomes her basic motivation. It is her desire/intention that governs her throughout the story.
more pleasure and, of course, in order to gain more prestige. Wealth is one way to increase prestige or someone social status.
Adler says that everyone is motivated primarily by the desire to become stronger and important in the eyes of others (McClelland, 1985: 39). In which this concept becomes a legitimate motive in its own right in society, Adler added. These opinions make Manthara’s motivation clear. As said by Adler that primarily people is motivated by the desire to become stronger and important in the eyes of other. Of course, everyone wants to be stronger and important in the eyes of other, this theory relates closely with what Maslow says about honor and appreciation.
To sum up, Manthara’s basic motivation in influencing Kaikeyi is to gain more wealth. It is the continuing desire which governs her speech or action throughout the story. It is wealth, money which becomes the direction of all her specific motivations tend. She is willing to give everything so that she will not lose her ‘treasure’, her source of pleasure. Though she is hurting someone else, she does not give a care. Wealth is the reason, the justification and the explanation for Manthara action in swaying Kaikeyi. With a lot of money in her hands, she can get whatever she wants. She can raise her status. And according to Manthara having a lot of money is the way to be seen as an important and strong person.
