None the less Nārāyaṇa has the merit, shared by Viçākhadatta, of fire and energy; much of the fierce dialogue is brutal and violent, but it lives with a reality and warmth which is lacking in the tedious contests in boasting, which burden all the descriptions in the Rāma dramas of the meeting of Rāma and Paraçurāma. Duryodhana is not behind Bhīma himself in insolence, though perhaps more subtle than that of the violent son of the Wind-god: [452] kṛṣṭā keçeṣu bhāryā tava tava ca paços tasya rājñas tayor vā pratyakṣam bhūpatīnām mama bhuvanapater ājñayā dyūtadāsī tasmin vairānubandhe vada kim apakṛtaṁ tair hatā ye narendrā bāhvor vīryātibhāradraviṇagurumadam mām ajitvaiva darpaḥ. ‘Thy wife—whether thine, O beast, or that king’s or the twins’—was seized by the hair, in the presence of all the princes, by my command as lord of the earth, she won as my slave at the dice. With this abiding cause of hatred between us, say what wrong was wrought by the kings whom thou hast slain? When thou hast not conquered me, why vainly dost thou boast of the cumbrous strength of thy huge arms?’ Violent as is the language, there is some excuse for it in the extraordinarily heartless character of Bhīma’s address to the ill-fated Dhṛtarāṣṭra, which almost justifies the recalling of the disgraceful slight put on Draupadī: [453] nihatāçeṣakauravyaḥ kṣībo Duḥçāsanāsṛjā bhan̄ktā Duryodhanasyorvor Bhīmo ’yaṁ çirasā nataḥ. ‘Bhīma bows low his head before thy feet, Bhīma who has slain all the scions of Kuru, who is drunk with the blood of Duḥçāsana, and who shall shatter the thighs of Duryodhana.’ Effectively contrasted is the stern, but courteous rebuke addressed by Yudhiṣṭhira to Kṛṣṇa’s elder brother: [454] jñātiprītir manasi na kṛtā kṣatriyāṇāṁ na dharmo rūḍhaṁ sakhyaṁ tad api gaṇitaṁ nānujasyārjunena tulyaḥ kāmam bhavatu bhavataḥ çiṣyayoḥ snehabandhaḥ ko ’yam panthā yad asi vimukho mandabhāgye mayi tvam? ‘Thou hast forgotten the love due to kindred blood, thou hast violated the law of the warrior, thou hast ignored the deep friendship between thy younger brother and Arjuna. Granted that thy love for both thy pupils may be equal, nevertheless what is the cause that thou dost show hostility to me in my misfortune?’ These and many other passages are cited by the writers on poetics who find in the Veṇīsaṁhāra an inexhaustible mine of illustration of the theory which doubtless deeply affected the author in his composition. They do not, however, eulogize him blindly; the love scene with Bhānumatī is definitely treated as out of place. [455] 6. THE LANGUAGE AND THE METRES OF THE VEṆĪSAṀHĀRA.