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144
YAŠASTILAKA AND INDIAN CULTURE
resembling blue lotus blossoms, of the women of the city, standing on the front terraces of the mansions.' (2. 237).
On arrival at the royal palace Yasodhara is welcomed by a bard named Kirtisāhāra.
लक्ष्मी बिभ्रद् ध्वजौघैः क्वचिदनिलबलोल्लोलवीचेवुनद्याश्छायां पुष्यत् सुमेरोः क्वचिदरुणतरैः स्वर्णकुम्भांशुजालैः । कान्ति कुर्वत् सुधाब्धेः क्वचिदतिसितिमद्योतिभिर्भित्तिभागैः
शोभां श्लिष्यद्धिमाद्रेः क्वचिदिव गगनाभोगभाग्भिश्च कूटैः ॥ स्त्रीलीलाकमलं तवावनिपते साम्राज्यचिह्नं महत् कीयुत्पत्तिनिकेतनं क्षितिवधूविश्रामधाम स्वयम् ।
लक्ष्मीविभ्रमदर्पणं कुलगृहं राज्याधिदेव्याः पुनः क्रीडास्थानमिदं विभाति भवनं वाग्देवताया इव ॥ “Thy palace, o king, sometimes looks beautiful as the Ganges with its wind-tossed ripples on account of the rows of flags flying over the top. Sometimes it looks beautiful as the mountain of the gods by virtue of the crimson lustre of its golden cupolas. Sometimes it reproduces the beauty of the ocean of nectar with its glistening white walls. Sometimes it resembles the Himālayas with its sky-touching domes. A mighty emblem of thy sovereignty, this palace is verily the toy-lotus of the goddess of wealth! It is the birth-place of Fame, and Dame Earth's own resting place! It is the luxury mirror of the goddess of wealth, and the family mansion of the presiding goddess of the realm! It appears to be the play-ground of the goddess of learning !" (2. 242-243).
C) MORNING SONGS Verses recited by bards in the morning to awaken the king form an important component of court poetry, and in our work there are two sets of Terses recited by the prabodha-mangala-pāthakas and the saukhasāyanikas respectively to arouse Yasodhara from sleep (3. 3-13, 14-22). The bright morning scenery is the theme of these verses, and there is also a personal touch in them, containing as they do occasional references to the king and his court.
d) A DISCUSSION AT THE COURT An interesting discussion takes place at the court of Yasodhara on the relative merits of fate and personal endeavour as governing principles of human conduct, followed by a diversion on topics relating to state-craft. Pronouncements on the respective claims of daiva and purusakāra are as old as the Mahābhārata, but they assume here the character of a forinal debate designed to give the king practical hints in shaping his policy.
The discussion is opened by a minister named Vidyāmahodadhi, who, after stressing the importance of maintaining the secrecy of
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