KĀLIDĀSA 21 The next noticeable feature in Kalidāsa is his vast learning. That he wrote in a language which had long ceased to be spoken is in itself a sufficient proof of this; but there are other evidences as well in support of this conclusion. The formal comparisons of which not a few are met with in his works (vide, e.g., Raghuvamsa, xv. 7) can be accounted for only by his superabundant learning. He was well-versed in the Alamkāra, Nīti, Artha, Mimāṁsā and Vyakaraṇa Šāstras, his proficiency in the last being parti- cularly noticeable. Even for a writer in a dead language, his style is remarkably correct, and in all his long poems there is scarcely any violation of Pāṇini's rules. A still more prominent feature of his learning is his thorough acquaintance with the Purāṇas. He is steeped in legendary lore and we may well take him to be the best representative of what is known as the Puranic age. Not only in the selection of subjects for his poems, but throughout his works, the poet shows his deep knowledge and appreciation of the divine and heroic myths of India. So true is this that a reader who cannot appreciate these myths will miss half the charm of Kalidasa's poetry. The question of Kālidāsa's learning naturally leads us to a consideration of his religious belief. As may be expected, Kālidāsa is a poet of faith. He believes in a definite and coherent system of doctrines and consequently no form of doubt appears anywhere in his works. The words which he puts into the mouth of Duşyanta at the end of his immortal play of Sakuntala- probably his last work-may fitly be taken to furnish us with the key-note of his belief. While wishing well for his country and praying for the prosperity of the learned, Duşyanta desires for himself, nothing but emancipation from re-birth. In the face of the brimming romanticism of Kālidāsa's poetry, it would be wrong to infer from this passage, that he was a pessimist. Such sentiments, as those referred to just now, only indicate what touch of seriousness there was in his life. He was not a pessimist, but was rather of that type of character, we find described in Tennyson's Grandmother- And happy has been my life, but I would not live it again. Our poet a strong faith what is a constant element in all phases of Hindu religion-the law of Karma. Man may by virtue of his good deeds rise to the rank of the gods or by evil
