ledge, enabling him to trace lost articles and buried treasure, and who carries out his professions by various tricks and fooleries. He has an irresistible pupil, who is sadly lacking in respect for his teacher, and delights in interpreting literally his remarks. The Kirātārjunīya has no special merit, but is technically interesting; after a Nāndi celebrating Çiva's consort, the Sūtradhāra enters, immediately followed by the Sthāpaka, who insists on his reciting a further Nāndī of the trident of Çiva, on the score that the play is heroic in sentiment and should be appropriately introduced. This play was produced later than the other five, for it came out under Trailokyavarmadeva, successor of Paramardi. The other three plays, an Īhāmṛga, Ḍima, and Samavakāra will be noticed below.
We have also a Vyāyoga by Viçvanātha, the Saugandhikāharaṇa,[1] of about A.D. 1316, which deals with Bhīma's visit to Kubera's lake to fetch water-lilies for Draupadī, his struggle first with Hanumant and then with the Yakṣas, and his final victory; the Pāṇḍavas meet at Kubera's home and Draupadī obtains her desired flowers. Of unknown date is the Dhanaṁjayavijaya[2] of Kāñcana Paṇḍita, son of Nārāyaṇa, which deals with the prowess of Arjuna in the defeat of Duryodhana and the Kauravas when they raid the cattle of Virāṭa, evidently a special favourite of the dramatic authors. The description of the contest in which Arjuna uses magic weapons is given by Indra and a couple of his celestial entourage; the play ends with the giving to Arjuna's son Uttarā, daughter of the king Virāṭa, in marriage. A manuscript of A.D. 1328 is extant of the Bhīmavikramavyāyoga[3] of Mokṣādiṭya, while the Nirbhayabhīma[4] of Rāmacandra belongs to the second half of the twelfth century A.D.
Of the type Īhāmṛga we have a specimen by Vatsarāja in the Rukminīharaṇa, which in four Acts deals with the success of Kṛṣṇa in depriving Çiçupāla of Cedi of Rukmiṇī, his promised bride. The play opens with a dialogue between the Sūtradhāra who enters, after a Nāndī in a couple of stanzas has been pronounced, and the Sthāpaka, which tells us that the play was performed at moonrise during the festival of Cakrasvāmin. The action of the play is languid, and the author has had trouble to
