performed,[1] all we need do is to assume that the director thus intervened from time to time to help on the action of the play. We are, in any case, very far from the primitive drama, as the long compounds of the prose show, reminding us of the worst eccentricities of Bhavabhūti.
The work begins with an act of religious devotion, the performance of the ceremony of the waving of a lamp in honour of Kṛṣṇa, who appears in the vesture of a herdsman, and thus receives in person the worship of his votaries. The play is essentially religious and mystic, despite the fact that the sports of Kṛṣṇa and his comrades, and of Rādhā and her friends, are duly introduced. In Act III we have from the mouth of Vṛndā, that is Lakṣmi, a series of verses setting out the mystic doctrine of the identity of Kṛṣṇa and Rādhā; Kṛṣṇa is the highest being, descended to earth in the guise of a herdsman, and Rādhā represents his Çakti. In Act IV we have the usual scene of the theft by Kṛṣṇa of the clothes of the maidens when they bathe in the Yamunā, but the restoration is made a test of their faith; Kṛṣṇa demands their devotion as the price of their garments, and asserts that faith in him is superior to the Vedas, to asceticism, and to sacrifice as a means of securing knowledge of him. In the last Act we find the spirits of the night of full moon and of autumn lamenting that the maidens are not dancing the Rāsa with Kṛṣṇa, who appears, and whom they remind of this duty of his. He summons his magic power (yogamāyā) and bids her proceed to the station of the herders to summon the maidens to the dance. Then it is narrated how he himself goes there, and with his flute draws out the maidens to join him, while the gods come in multitudes to pay him honour. Many verses from the Bhāgavata Purāṇa are here borrowed. Finally the god accepts the homage of the maidens and leads them in the dance, as is described again in narrative, until the director breaks off the piece with the assertion that it is impossible to represent adequately the greatness of the god. We can see at once, even if we were not told, that the author was under the influence of Rāmānuja, and the fact that his father bears the name Devajī[2] suggests a decidedly modern date.
