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Jambu-jyoti
to a multitude of Tamala trees, given to self-possessiveness, and victor of the gods and demons. Having seen him even Vimarśa and Prakarṣa were purturbed and stood at a distance and did not enter the hall. Then Prakarsa asked Vimarśa to describe to him the nature of each of the feudal chieftains. Vimarśa then pointed out to the highly plump queen named Mahāmūḍhatā, to the chief minister Mithyādarśana sitting close to the king on the seat of wrong apprehensions and authorised for all actions to be implemented. capable of shouldering the responsibility of inventing all the heretic and controversial tenets, raising the series of hail-storms of controversies, and observing the whole world through his cruel and crooked eyes, to Rāgakesarī sitting on a throne called Pranaya to the right of the king, possessing the triple form of desire, affection, and love-at-first-sight, master of the city of Rajasa-citta, and having an extremely red complexion. Then, he informed him about his prince named Lobha and princess named Māyā, both of whom absent in the hall, since they might have gone out for conquering the world. Next he drew attention to Dveṣagajendra sitting to the left of the king, to his two absent princes named Vaiśvānara and Śailaraja, to the rear bodyguard Makaradhvaja, to the minister Viṣayābhilāsa the father of Rasanā, to the minister's servants named Hasya, Arati, Bhaya, Jugupsã, etc., to the feudal chiefs named Jñānāvaraṇa, Darśanavaraṇa, Antarāya, Avidya, Āyus, et cetera. At last, he advised Prakarsa to quickly leave the place, go to Vicakṣaṇa, and report to him all that they have seen.'
342
N. M. Kansara
The narration in prose here comes to an end, but the story continues as the metrical account consisting of 119 verses, as follows. Both Vimarśa and Prakarṣa reported to Vicakṣaṇa. He ordered that Rasana should be appointed as a queen and put in charge of speaking truth, with the provision of restraining her from lust, so that she will not back out from her promise. Thus, prince Mahāpadma who was informed about the purity of Rasanā, could not know the true nature of things, and pleased her by enabling her to enjoy wine, meat, etc., and took only her to be the essence of this worthless, terrible, transmigratory world. He would not be satisfied with ample luxuries bestowed by the king, and was under the control of Lobha, the son of Ragakesarī. Lobha inspired greediness in him, and Māyā entered into him. Both of them instigated the prince to kill or capture his father and snatch the kingdom from him. Thereafter, Lobha advised the prince to kill all the sons, lest they may snatch power from him in future like him.
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