________________
Aspects of Brahmanical Influence on the Jaina Mythology
the best of rhetorical embellishment Thus, while alluding to tbe conjugal pleasures of a married couple, the Puranakaras in question make a contrast between Rati and the comparable lady by alluding to the mythical event of the former's association with one destitute of body (Vyanga)=Ananga) “Kāma without Rat:"55 is not an uncommon expression of admiration of a hero's unique beauty Similarly, "One who has surpassed Rati in beauty and amorous gestures" is a conventional compliment of a woman's beauty And a solitary woman is fancied as Rati bereft of the flower-armed57 (Kama). Next, the reference to the ablaze banner abandoned by dying Makaraketu58 (Kama) may be taken as reminiscent of the epic-Puranic myth of the burning of the god of love by Siva59, not infrequently alluded to in the epics and elaborately dealt with in the Saivaite Purānas
Apsarasas
196
Among the epic-Puranic celestial nymphs almost all the prominent Apsarasas, such as Urvast, Rambha, Tilottama, Alambusā, Menaka, etc find mention in the Purānas in various contexts 60 The Apsarasas, however, have undergone one important transformation in their character which may be taken as an improvement in their conduct According to the epic-Puranic representation these celestial dancers are generally lew de1 and pitiless and their main business is to seduce®2
54 रतिव्यंङ्गेन भुज्यते ।
55 CMC p 23 240. 50 विरिणज्जियरतिरूप-विव्भमा
393
-MP, 43 294, SPC, 1 6 5
67 ibid .P 232
-ibid, P
86
प्रणश्यन्मकरकेतुभ्रमप्रदा ।
-TSPC, 13 428b The emblem of Kama is the Matara Hence he is called Maharadhoaja (MBh 13 11 3, Ho 2 105 39, 43f) 59 Rama 1 23 10-14, Ho, 2 106 46
GO RPC, 7,31,JHV 8 112b, SPC, 8 1 8, TSPC, 4.7 320
61 MBH 188,3 46 42
62 MB 171 20-1 72 10; 1 129 5-7, 33-38, 9 51 5-9, 5,9 7-19, where they fail to reduce Tristras, son of the Prajapati Teaşir
