mother is summoned as a witness, but defends Cārudatta, who himself is cited; the police officer testifies to the escape of Āryaka, which implicates Cārudatta; the Vidūṣaka who enters the court, while en route to return to Vasantasenā the jewels she had given the child, is so indignant with the accuser that he lets fall the jewels; this fact, taken together with the evidence that Vasantasenā spent the night with Cārudatta and left next morning to meet him, and the signs of struggle in the park, deceives the judge, who condemns Cārudatta to exile; Palaka converts the sentence into one of death. Act X reveals the hero led to death by two Candālas, who regret the duty they have to perform; the servant of Saṁsthānaka escapes and reveals the truth, but Saṁsthānaka makes light of his words as a disgraced and spiteful slave, and the headsmen decide to proceed with their work. Vasantasenā and the monk enter just in time to prevent Cārudatta's death, and, while the lovers rejoice at their reunion, the news is brought that Āryaka has succeeded Pālaka whom he has slain, and that he has granted a principality to Cārudatta. The crowd shout for Saṁsthānaka's death, but Cārudatta pardons him, while the monk is rewarded by being appointed superior over the Buddhist monasteries of the realm, and, best of all, Vasantasenā is made free of her profession, and thus can become Cārudatta's lawful wife.
To the author we may ascribe the originality of combining the political and the love intrigue, which give together a special value to the play. We know of no precise parallel to this combination of motifs, though in the Bṛhatkathā there was probably a story recorded later[1] of the hetaera Kumudikā who fell in love with a poor Brahmin, imprisoned by the king; she allied herself to the fortunes of a dethroned prince Vikramasiṅha, aided him by her arts to secure the throne, and was permitted by the grateful prince to marry her beloved, now released from prison. The idea was doubtless current in some form or other, just as for the incidents of Bhāsa's story we can trace parallels in the Kathā literature of hetaerae who love honest and poor men and desire to abandon for their sakes their hereditary and obligatory calling, which the law will compel them to follow.[2] The conception of the science of theft is neatly paralleled in the Daçakumāracarita,
