Kusa Paba: a delightful insight into love and courage

by Prof Chandima WIJEBANDARA

The story of ugly king Kusa's struggle to win the love of his dream princess was first told in the Jataka book with a view to depicting a previous life of the Buddha.

Even today the story is often told by bhikkhus in their sermons and almost every Buddhist layman has heard it. They listen to the story in amazement thinking of the plight of the powerful King Kusa who had to do dirty, difficult and menial work for many long years to win the heart of a woman.

Feeling pity over the way Kusa suffered, they were perhaps meditating on the repercussions of raga. Many might have sighed mumbling Pemato jayati soko, never thinking of the tormenting pain of deception Paba had to suffer. However, the impressive theme of love behind the story was 'felt' by some Sri Lankan poets and was given a fresh life in classical and romantic literature. All the time the emphasis remained rather moralistic, even though the poets had found occasion to incorporate exciting romance as necessitated by traditional Mahakavya structure.

Prof Sunil Ariyarathne's latest film, Kusa Paba, brings out the so-far-unexplored inner struggles of both Kusa and Paba. Supported by the Sri Lanka Film Producers' Guild and experienced production team, he brought out cinematographically his insightful reading of the human side of the story, while doing justice to the moral teachings originally communicated at sermons.

He has powerfully depicted how Paba suffered the pain of being cheated in spite of luxuries of the palace and the pleasurable physical excitement given only in the dark hours of the day. It is an eloquent revelation of almost impossible challenge Paba faced trying to forget and forgive the pain of being deceived rather than penetrating through the external ugly face to feel boundless love Kusa had in his heart for her.

Prof Sunil Ariyarathne had undertaken a formidable task that was highly challenging and sensitive. The story being chosen from the Jataka collection a well-known one of it, as a matter of fact, the feelings of average Buddhists were not to be hurt. He also had to visualise and carefully present the feelings of guilt everyone in the Kusa family suffered. He has delicately handled the difficult task of portraying the pains of Paba, while sympathising Kusa and his family as well. His humanism and psychological insight has added a new dimension to the story without betraying the religious values ingrained in it.

Traditions

Paba was deceived by the family of Kusa in several ways. She was made to oblige non-existing traditions of the Okkaka clan that prevented her from meeting her husband as he had an ugly nose. When she kept on insisting on seeing him in daylight she was shown her husband's brother At the same time Kusa was also heart-broken .Prof. Ariyarathne has not made Kusa a very ugly looking person except for his distorted nose, disregarding the legendary 'kavum' face, probably because he wanted to highlight Paba's pain of deception and shame of being ridiculed in public rather than her dislike of Kusa's ugly face.

He has maintained a delicate balance in portraying different pains the couple underwent in consequence to the cleverly manipulated 'coup' of the queen. However, even she is depicted as genuinely regretting the foul act she had done.

The entire plot comes to a climax when seven kings, having come to know that Paba was back home, arrive asking her hand in marriage. Even at the point of being cut into seven pieces, the strong-willed Paba does not move. She stays firm in her refusal to give in and walks courageously to the killing yard. To save her from death, Kusa arrives at the right moment and defeats all seven kings.

The brave act of Kusa makes Paba admire him and she could see love that was sizzling in his eyes in spite of his ugly nose. All her pains of being deceived and ridiculed in public were sufficiently compensated by his heroism. Paba realises (and the audience too!) that true love transcends physical beauty. This message is powerfully and graphically presented by depicting how the ugly face of Kusa becomes attractively masculine when he has Paba in his passionate grip.

Excellent direction

Tissa Abeysekara's well-knit script, Sunil Ariyarathna's excellent direction and the very strong production team has given Kusa Paba story a refreshingly new life. Presenting the Buddhist story as a conflict of physical attraction and genuine love is revolutionarily symbolic as Beauty and the Beast. Ultimate triumph, as it should be, is in the camp of genuine love.

Moreover, Paba stands for the self-respect and feminine pride. While forcefully depicting love, pain and heroism, the religious message contained in the original story is also preserved with utmost care. Why such a prince with strong personality and good qualities happen to have an ugly nose is explained with reference to his past kamma. The paramitas intended are also reminded of. No sentiments of pious Buddhists are hurt.

Jackson Anthony and Puja Uma Shankar bring Kusa and Paba to real life. Every movement, facial gestures and the dialogues of these super duo are carefully directed to create the necessary illusion and emotion. Ravindra Randeniya and Veena Jayakody have given their best to depict the inner struggle of the king and queen, regretting the immorality of their plot and consequential suffering both Kusa and Paba were undergoing.

All the seven songs are simply beautiful and music is excellent. Superb photography helps the audience to focus on life-like flow of the story in a colourful historical setting without being clustered with unnecessary distractions. This technically sophisticated, artistically beautiful film is a delightful experience in film industry and a fitting tribute to glorify the 65 years of the forward march of the Sinhala film industry.