मधुराविजयम् /100
This page has been fully proofread once and needs a second look.
poet. This is the same as 'pratibha'; and in order to have this,
Gangadevi prayed to Valmiki (1.5 cf 3.27). Then it is not
improper for her to describe the man's chest and other features.
Moreover, the person she described was no other than her own
husband.
There are some who believe that Gangadevi was not a queen.
The name of the poetess is Gangadevi. The word 'devi', says
Amara, denotes a queen of a crowned monarch. There was a
queen crowned along with Kampa Raya. Gangadevi describes
her; but her name is lost in one of the lacunae of the text. The
Sringara described in this text does not violate the ideal of chastity.
Even when she speaks of 'abhisarana', she is within this side of
the moral ideal. And when she begins to describe her husband,
she treats him, as a deity; and this reminds us of Kalidasa's des-
cription of Parvati. Gangadevi does not make any reference to the
devadasis or prostitutes of the kings. That she studied grammar,
Mimamsa, Vedanta and Mantra Sastra is enough to show that
she was born in a cultured family. In this context we refer to 1. 2
where she bows to Cidananda and Prakasananda, and refers to
Saktadvaita. She was well initiated into the rituals centering
round the Sri Cakra.
The Verse 6.58 describes 'Sambhoga sringara' and empha-
sises the genuine love of the hero. Such descriptions are to be
found in Kalidasa; and Gangadevi follows the well-defined limits
and conventions. Similar verses (cf. 6.68) are not to be treated
as improper cnes.
Gangadevi assimilated the previous writers so well as to write
at times in a way that makes her an imitator or a plagiarist. But
this is not an imitation or copy because she has come to feel,
Gangadevi prayed to Valmiki (1.5 cf 3.27). Then it is not
improper for her to describe the man's chest and other features.
Moreover, the person she described was no other than her own
husband.
There are some who believe that Gangadevi was not a queen.
The name of the poetess is Gangadevi. The word 'devi', says
Amara, denotes a queen of a crowned monarch. There was a
queen crowned along with Kampa Raya. Gangadevi describes
her; but her name is lost in one of the lacunae of the text. The
Sringara described in this text does not violate the ideal of chastity.
Even when she speaks of 'abhisarana', she is within this side of
the moral ideal. And when she begins to describe her husband,
she treats him, as a deity; and this reminds us of Kalidasa's des-
cription of Parvati. Gangadevi does not make any reference to the
devadasis or prostitutes of the kings. That she studied grammar,
Mimamsa, Vedanta and Mantra Sastra is enough to show that
she was born in a cultured family. In this context we refer to 1. 2
where she bows to Cidananda and Prakasananda, and refers to
Saktadvaita. She was well initiated into the rituals centering
round the Sri Cakra.
The Verse 6.58 describes 'Sambhoga sringara' and empha-
sises the genuine love of the hero. Such descriptions are to be
found in Kalidasa; and Gangadevi follows the well-defined limits
and conventions. Similar verses (cf. 6.68) are not to be treated
as improper cnes.
Gangadevi assimilated the previous writers so well as to write
at times in a way that makes her an imitator or a plagiarist. But
this is not an imitation or copy because she has come to feel,