हंससंदेशः /17

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<p lang="sa">15
 
</p>
<p lang="sa">and echoes the words of the priesthood when he says

that such a devotee will be rewarded with
 
</p>
<p lang="sa">the next stanza, a more carnal reward is promised.

हस्ताः वेश्यास्त्वत्तो नखपदसुखान् प्राप्य वर्षाग्रबिंदून् आमोक्ष्यंते त्वयि मधुकर

श्रेणिदीर्घान् कटाक्षान्; a bevy of grateful dark-eyed dancing

hetaeras will cast loving sidelong glances at you. This

additional inducement happens to be part of temple

worship, The highest that Kalidasa could think of in

worship is seen in :- नृत्यारम्भे हर पशुपतेरार्द्रनागाजिनेच्छा शान्तो-

द्वेग स्तिमितनयनं दृष्टभक्तिर्भवान्या ॥ and in; — तल स्कन्दं नियतवसतिं पुष्प-

मेघीकृतात्मा पुष्पासारैरस्नपयतु भवान् व्योमगङ्गाजलादैः ॥ The ideals

here do not go beoynd a devotee'&apos;s taking personal part in

a temple worship, thereby accumulating spiritual merit.

Even his कृत्वा तासामभिगममपां सौम्य सारस्वतीनां अन्तशुद्धस्त्वमसि

भविता is just another version of निर्णुदन् पापमात्मनः.
 
</p>
<p lang="sa">It is no
 
</p>
<p lang="sa">discredit to Kalidasa that his religious ideals are SO

confined. He was, first and last, a poet and made no

pretence of being interested in grave spiritual thought. ni
 
</p>
<p lang="en">apiqmet
 
</p>
<p lang="sa">But to Venkatanatha religion was a m

master-reality.

His faith was absolute and his life was but a translation

of his faith into practice. Thus it is that, to him, wor-

ship and Divine service are not acts done for a reward;

they are not even mere duty; they are a rare privilege;

the devotee can do nothing but to accept it with blissful

humility, and marvel at the Grace that has chosen his

own worthless self for such an honour. Venkatanatha's
&apos;s
God is not a mere in-dweller in a temple. He happens to

have come to Hastisaila, and the hill is sanctified; the
 
</p>
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