हंससंदेशः /42
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40
god ho dard (अश्रान्तोऽपि प्रणयसुचितं नैव बन्धोविहन्या : 1) bidio
bun The Yaksha of Kalidasa has an intimate knowledge
of every part of his city, and is really proud of it.
Therefore it is that he grows eloquent in describing the
splendour of Alaka, and all the channels of pleasure that
are within the reach of even the humblest of her residents.
But Rama, has no direct knowledge of Lanka, and even
if he have, he would not bring himself to describe the
capital of his despicable foe in
foe in such glowing terms as the
Yaksha does his own city. But he has heard much from
Hanuman, and probably from other sources too, of
Ravana's abuse of power resulting in the untold miseries
of the divine damsels and the wives of the Lokapalas,
imprisoned in his capital with an immoral intent. There-
fore instead of picturing in his imagination the probable
splendour of Lanka, Rama rightly dwells upon the
unhappy state of these poor women whose only hope,
consolation and courage are derived from the presence
of Sita in their midst, alone with the power of her
chastity. (उत्पश्यन्तो कनकतनयातेजसैव स्वरक्षाम् । ) We need not
specially point out that the very first stanza here a
ललित गमना : etc.) is the exact parallel of Kalidasa's (विद्यु-
car: etc.) both in the structure of the lines, and
in that of the sense.
te
It is a rare privilege of the human heart, not given
to many, to be able to realize the pleasure of infinite
confidence in the love of one's own beloved. In the
lower planes love is always attended with jealousy and
suspicion. Unless there is a complete self-surrender
and self-effacement on either side, the course of love does
god ho dard (अश्रान्तोऽपि प्रणयसुचितं नैव बन्धोविहन्या : 1) bidio
bun The Yaksha of Kalidasa has an intimate knowledge
of every part of his city, and is really proud of it.
Therefore it is that he grows eloquent in describing the
splendour of Alaka, and all the channels of pleasure that
are within the reach of even the humblest of her residents.
But Rama, has no direct knowledge of Lanka, and even
if he have, he would not bring himself to describe the
capital of his despicable foe in
foe in such glowing terms as the
Yaksha does his own city. But he has heard much from
Hanuman, and probably from other sources too, of
Ravana's abuse of power resulting in the untold miseries
of the divine damsels and the wives of the Lokapalas,
imprisoned in his capital with an immoral intent. There-
fore instead of picturing in his imagination the probable
splendour of Lanka, Rama rightly dwells upon the
unhappy state of these poor women whose only hope,
consolation and courage are derived from the presence
of Sita in their midst, alone with the power of her
chastity. (उत्पश्यन्तो कनकतनयातेजसैव स्वरक्षाम् । ) We need not
specially point out that the very first stanza here a
ललित गमना : etc.) is the exact parallel of Kalidasa's (विद्यु-
car: etc.) both in the structure of the lines, and
in that of the sense.
te
It is a rare privilege of the human heart, not given
to many, to be able to realize the pleasure of infinite
confidence in the love of one's own beloved. In the
lower planes love is always attended with jealousy and
suspicion. Unless there is a complete self-surrender
and self-effacement on either side, the course of love does