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Vasanta In Prakrit Literature
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these women as and when these are embittered by separation. 16 The Kurabaka plant, too, luxuriates in embracing compulsorily a pretty girl before it bears blossoms. Hāla ironically taunts at the unsentimented person who is interested in making his pretty wife undertake this act of Dohada for Kurabaka in spring i.e., embracing it. He says; Oh! innocent one you seek opaquely an embrace of your beloved as the longed object for your Kurabaka plant (to blossom) and not for your own self. And this is why your wife smiles with her pretty face turned round. 17 The Tilaka plant unlike other friends of the spring which aspire after various touches of beautiful girls, is gratified enough to bear blossoms if it is merely looked at by the heroine with her side glances of embellished eyes. This process of making various approaches to trees and plants is trecinically called Dohada. Rājasekhara justifying the exquisite beauty of the heroine as peerless introduces the same to the hero (in Karpūramañjarī) by making her undertake successful efforts in following these facile procedures. The love-lorn hero takes this to be an excellent opportunity to excel her matchless beauty in various
ways. 18
The spring lacks in one splendid flower i.e., Ketaki (for, it blossoms only in the rainy season). But, Rājasekhara, is not ready to accept this lacking point of delectable Vasanta. Hence, in his Karpūramañjari he brings even in the spring the Ketaki petals by the superhuman power of Bhairavānanda a magician, so that the heroine would delicately handle it for her sweet love letter. 19 But Nayacandrasūri, in his Sataka i.e. Rambhāmañjari derive's consolation from the lacking of one flower in the spring i.e., Jasmine in a different way. He imagines the reason for not blossoming of the Jasmine in the spring as follows: "It is the spring and if even I burst out into blossoms who will care for other flowers. "20 Any way various flowers are the core of attraction in the spring
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