nature of the play is characteristic; the action passes at the house of the go-between Danturā, to which come all sorts of people anxious to buy the affection of the fascinating Madanamañjari. Comic relief is further provided by the arrival of doctor Jantuketu to extract a fish-bone from the damsel's throat. He is perfectly incompetent and his methods absurd, but they affect their purpose indirectly, since, through laughing at his antics, the bone is happily dislodged. The bargaining of the lovers is satirized, and the marriage which is actually arranged is one between the go-between herself and a Digambara, a type doubtless sure to raise a laugh.
Of much later date is the well-known Dhūrtasamāgama[1] of Jyotirīçvara Kaviçekhara, son of Dhaneçvara, grandson of Rāmeçvara, of the family of Dhīreçvara who wrote under the Vijayanagara king Narasiṅha (A.D. 1487-1507), though a Nepalese manuscript makes his father Dhīrasiṅha and his patron Harasiṅha, who has been identified, implausibly, with Harisiṅha of Simraon (A.D. 1324). The first part of the play relates the contest of the religious mendicant Viçvanagara and his pupil Durācāra, whose names are significant, over the beautiful Anan̄gasenā; the pupil has every reason to complain, since it was he who saw the fair one and confided his love to his master, who meanly seeks to secure the damsel's favour in lieu. She insists on the matter being referred to arbitration, and in the second part the Brahmin Asajjāti, Impure Race, an expert at dealing with delicate matters of casuistry, undertakes the duty, and wisely decides to impound the damsel for himself, though, while he is deliberating, his Vidūṣaka seeks to secure the prize for himself. The case over, the barber Mūlanāçaka, Root Destroyer, turns up to demand payment of a debt from Anan̄gasenā. She refers him to Asajjāti, who pays him with his pupil's purse; he then demands the barber's care; the latter ties him up and leaves him to be rescued by the Vidūṣaka.
Very popular is Jagadīçvara's Hāsyārṇava.[2] The king, Anayasindhu, Ocean of Misrule, is devastated because all goes ill in his realm: Caṇḍālas make shoes, not Brahmins, wives are chaste, husbands constant, and the good respected. He asks his minister where best he can study the character of his people, and is
