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as the people could sing the verses of Meghadūta they could also sing the verses of Cetodūta or Śīladūta, too and consciously or unconsciously imbibe the principles and doctrines enunciated therein. Probably, these works were composed for the adherents of Jainism to acquaint them more fully with its principles and the doctrines in a language they could very well understand.
The messengers applied in Dūtakāvyas may be classifaied in :
(i) natural phenomenon- Megha (cloud), Pavana (wind), Candra (moon). (ii) natural objects- Padma (lotus), Padapa (tree), Patra (leaf), Tulasi (a particular plant), (iii) material objects- Mudgara, (iv) human beings, (v) abstract conceptions- Mānasa (mind), (vi) Birds- Hansa (swan), Kokila (cuckoo), Cakrawāka (anas casarca), Bhramara (bee), Mayura (peacock) and misc.
There is a definite in the standard of the message poem and those emulating Kālidāsa observed it. Kavikulacūḍāmaṇi is ranked superior to all other poets of ancient India. The other Dūtakāvyas modelled after him naturally suffered, by way of comparison. Though some of these might have been ranked as specimens of good poetry e.g. Nemidūtam of Vikrama. Again, the decline in the general standards of literary activity in all branches of learning is also a reason. Kālidāsa's age is regarded as Golden Age in Indian History. Original literary activity in post Kālidāsa era almost came to a stop and there were very few writers left whose contribution led to the enrichment of literature and philosophy. These facts though unfortunate in the extreme are, nevertheless, true. Also the unusual influence exercised by the Meghadūta of Kālidāsa on the minds of the later poets, killed their initiative and smothered their originality. The Meghadūta, becoming a model in style and content for them, the little room was left for originality and innovations. In absence of these, it is very difficult to create a literature of permanent value and of abiding interest. Further upheaval in the political climate of the country, due to arrival of Mohammedans, also caused Sanskrit to suffer a definite setback in India. Mohammedans were not only opposed to Sanskrit but were also positively hostile to it. They carried fire and sword wherever they went, harassed people and burnt libraries. With a few
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