________________
112
TILAKAMAÑJARĪ OF DHANAPĀLA
is amply illustrated from his accounting of cessation of progeny in case of Meghavāhana.
"समग्राणि हि कारणानि न प्राग्जन्मजनितकर्मोदयक्षणनिरपेक्षाणि फलमुपनयन्ति यतोऽस्य नूतनेऽपि वयसि महत्यप्यन्त:पुरे बहुनापि कालेन नैकोऽप्युदपादि तनयः।''
The doctrine of Moksa is professed in the portrait of the Vidyādhara sage who says
_ 'केवलमभूमिर्मुनिजनो विभवानाम्, विषयोपभोगगृध्नवो हि धनान्युपाददते। मद्विधास्तु संन्यस्तसम्भाः , समस्तसङ्गविरता: निर्जनारण्यबद्धगृहबुद्धयो भैक्षमात्रभावितसन्तोषा: कि तैः करिष्यन्ति।"
that it is only those addicted to the objects of senses that long for wealth etc.
Kamalagupta's tirade on Samaraketu brings a pessimistic attitude towards life and its surroundings, the irresistible freak of destiny marring the optimistic interests of human beings when they are on the point of fructification and his ultimate advice to face the inevitable boldly without having taken to the policy of escapism in teeth of opposition, adversity and failures. Love has been construed as a source of anguish in the world which is a cause of remorse while the desire for the enjoyment of objects of senses is a peer to poison, the freaks of unrighteous action are a barrier to cherished ends. The undertakings of the cherished objects have an innate proneness to obstacles from all sides. The inexorable providence has been compared to a wicked elephant so goadless instinctively that untrammelled even by the meshes of steel in the form of intellect extremely acute, it moves unshackled.
Samaraketu averring to strike Vajrāyudha only after the latter had done so speaks of the lofty and moral idea of shilling hitting below the belt in normal conduct of life (TM II p 221 LL B-4). His pious resolve not to carry Malayasundarī perforce and to woo her only with proper moral and social rites again upholds the uncommon philosophy of humanism or else who would leave a beauty untouched and unmolested when set sail for the purpose it is meant to extort from its counterpart.
Dhanapāla's philosophy of life is, therefore, most humanistic and unlike Dandin's thought it shuns the idea of 'end justifies the means' preponderating in every day life. It evades immorality as well as unmoral attitudes. His pessimism occurs in the light of optimism and the inevitable
1. TM. Vol. I pp. 78-79. L. 7. LL. 1-2. 2. Ibid. Vol. I p. 92. LL. 4-6. 3. Ibid. Vol. II pp. 246-247. p. 246. LL. 1-8. P. 247. LL. 1-3.
