Madayantikā comes to rebuke her sister-in-law, finds her lover, and elopes. But they are pursued, as they make their way to rejoin their friends, and in Act VIII we learn that the fugitives were succoured by Mādhava and so splendidly routed their foes that the king, learning of it, gladly forgives the runaways. But in the tumult Mālatī has been stolen away by Kapālakuṇḍalā, and Act IX is devoted to Mādhava’s wild search with his friend to find her, which would have been fruitless, had not Saudāminī, a pupil of Kāmandakī, by good fortune come on Kapālakuṇḍalā and rescued her victim. A scene of lament at the beginning of Act X is interrupted by the return of the lovers, and the king approves the marriage. The source of the Mahāvīracarita [399] is very different; it is an effort to describe the main story of the Rāmāyaṇa by the use of dialogue narrating the main events, but a deliberate bid for dramatic effect is made through treating the whole story as the feud of Rāvaṇa, and his plots to ruin Rāma. The motif is introduced in Act I; at Viçvāmitra’s hermitage Rāma and Lakṣmaṇa see and love Sītā and Ūrmilā, daughters of Janaka of Videha. Rāvaṇa, however, sends a messenger to demand Sītā’s hand in marriage, but Rāma defeats the demon Tāḍakā, and Viçvāmitra gives him celestial weapons, and summons Çiva’s bow, which, if he bends, he may have Sītā. The bow is broken and Rāvaṇa’s envoy departs in rage. In Act II Rāvaṇa’s minister Mālyavant plots with his sister Çūrpaṇakhā how to make good the defeat sustained; a letter from Paraçurāma suggests a means; they incite him to avenge the breaking of Çiva’s bow. Paraçurāma acts on the hint in his usual haughty pride; he arrives at Mithilā, insults Rāma and demands a conflict. In the next Act the exchange of insults continues; Vasiṣṭha, Viçvāmitra, Çatānanda, Janaka, and Daçaratha in vain seek to avoid a struggle between the youth and the savage Brahmin, slayer of his own mother and exterminator of Kṣatriyas, but they fail. Act IV reveals that Paraçurāma has been defeated, and has saluted with respect the victor; Mālyavant bethinks him of a new device, Çūrpaṇakhā will assume the dress of Mantharā, servant of Kaikeyī, Daçaratha’s favourite wife, and destroy the concord of the royal family. That family is in excellent spirits; Rāma is at Mithilā with his father-in-law when the supposed Mantharā appears, bearing an alleged letter from Kaikeyī asking him to secure Daçaratha’s fulfilment of two boons he had once granted her; these are the selection of her son Bharata as crown prince and Rāma’s banishment for fourteen years. Meanwhile Bharata and his uncle Yudhājit have asked Daçaratha to crown Rāma forthwith; he is only too willing, but Rāma arrives, reports the demands of Kaikeyī and insists on leaving for the forest, accompanied by Sītā and Lakṣmaṇa, while Bharata is bidden remain, though he treats himself but as vicegerent. In Act V a dialogue between the aged vultures Jaṭāyu and Sampāti informs us of Rāma’s