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58
popular perhaps as a reflection on the then prevelent situation of moral degradation among the Buddhist monachical orders.
The poet has represented Parivrăjikā as an embodiment of the Carvaka Vidyā, the manifold manifestation of the evils of decay, and the repositary of all the vices of all the senses.58 The philosophy of free love has been propounded in a nutshell by Parivräjika in her consolatory benediction to the king on acceptance of the task entrusted to her by him. Her able advocacy of the desirability of enjoying all possible worldly pleasures here and now easily reminds us of the parallel advocacy by Vihārabhadra in refutation of Kautilya in the Daśakumāracaritam of Dandin, 64 and presents her as a worthy messenger fully harmonious to equally character. less king whom she represents as a messenger. Incidentally, her advocacy of free love does reveal her abilities as a scholasic debator,
At the same time she has something of a conscience left in her which makes her appreciate to herself the strength of character in Madanarekha as revealed in the latter's thorough refutation of the former's arguments on free love. 65 Even then, as a sincere messenger she again reinforces her arguments by roping in the instances of sensuality on the part of such highplaced mythological divinities like Śiva, Prajāpati and Indra, justifies the voluptuosity on the part of the rulers as their birth-right, dutifully delivers the king's message in skillfully disguised words and resorting to subtle psychological approach alternately entreats her in the words suggesting a threat, commonsense course, rare opportunity worthy to be exploited forthwith, and a praise of her personal beauty.66
(d) Candrayaśas and Nami :
The characters of Candrayaśas and Nami have been slightly developed in contrast due to their confrontion consequent to the capture of the latter's royal elephant by the former. Candrayaśas is here presented in better colours as a dignified ruler, a dutiful son, and an elder brother ready to sacrifice his pride in deference to the wishes of her mother and affection for a younger brother.
In contrast, however, Nami is shown to be a man given to sense plea.. sures with his crowd of one thousand and eight wives, his irrationally haughty and boastfully proud nature, his distrust of the words of a pious
53. Op. cit., p. 51(17ff.) 54. DKC, VIII, pp. 255-265. 55. MRA, P. 56(17ff.) 56. Op. cit., p. 59(3ff.).
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