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96
TILAKAMANJARĪ OF DHANAPĀLA
The Vipralambha of Harivāhana had its excitant determinant in the summer season which augmented his torment manifoldly while the rainy season came to alleviate that torment the green grass covering the surface of the earth, the breezes from the Kādamba trees, the sweet cackling royal swans, thc lotus groves sinking in the lakes brimming with rain waters, the water, dripping orchards, the saplings, the sun concentrating its rays into the interiors of the clouds the flower laden Ketaki groves, the hilarious peacocks switching over to circular dance all these factors played a prominent role in further augmenting the abullition of his heart brought by separation. The consequents and the ensuants such as the burning fever caused by separation and Smarana etc. Prompting him to move ahead for a journey in śarador Autumn fit for marching on campaigns he found the ray of hope of a meeting with his beloved.
In the Vipralambha of Malayasundarī as well, we find the evil influence of the demon of love (i.e. Kandarpa) who approached her unnoticed having obtained scope even when kept away by her anxious to have a coveted meeting with her lord. The shade of her loveliness grew doubly radiant like the moonlight reflected from the setting moon with a view to scanning the cupid comie close. Her lotus face beamed forth with eyes bristling up. The horripilation manifested itself all around. The limbs full of perspiration felt a trembling and her voice under went a change by way of sobbing - all these forming the involuntary and evanescent emotions in Vipralambha or love in separation.
The pathetic or Karuņa sentiment is based on sorrow its consequents being sighing, panting, weeping, paralysis, raving etc. and its evanescent emotions being sleep, epilepsy, depression, agony, death, indolence, agitation, despair, stupor, insanity etc.
According to Dr. Neeta Sharma Karuna bears a close relation to the sentiment of love because it arises out of the loss of the object of love (ist anāśa) or from the arrival of what is undesired (anistāpti). The instances of ‘istanāśa' and 'aniştāpti' are quite numerous in Tilakamañjarī. The cessation
1. TM. Vol. II p. 29. See the text under Descriptions of Nature. 2. अभिमतसमागमोत्सुकायाश्च तस्याः सर्वदा दूरीकृतः शनैः शनैगत्य लब्धावसर इव समीपमुपससर्प कन्दर्पः।
समागतानङ्गदर्शनागतेन्दुसंक्रमितचन्द्रिकेव द्विगुणमुल्ललास लावण्यछाया। कान्तिचन्द्रिकावतारभीतातपरामृष्टमिव ह्रष्टलोचनपत्रमयभवद्वदनशतपत्रम्। अञ्जनरजोरागमिव निधित्सुरक्षालयत्तरङ्गायतापाङ्गमक्षियुगलम्। आनन्दबाष्यस्तनावरणवल्कलमिव त्याजयितुमुदगच्छदच्छिन्नसंततिः समन्ततः प्रकीर्णकनकचूर्णाभिरामो रोमभेदः । 4444544 Hria 94047 Hada Half Ibid. Sm. ed. p. 347. LL. 11-18. L.D.
Series ed. P. 213 para 329. LL. 8-13. 3. Bāņa Bhatta, a Literary Study p. 138.
