The case is different with Kṣemīçvara, who in his Caṇḍakauçika wrote for Mahīpāla, doubtless the king of Kanyakubja, patron of Rājaçekhara. Kṣemīçvara asserts his patron’s victory over the Karṇāṭas, which was doubtless the view taken in royal circles of the contest against the Rāṣṭrakūṭa Indra III, who for his part claims victory over Mahodaya, or Kanyakubja.[496] A variant of the name is Kṣemendra, but he is not to be identified with the Kashmirian poet of that name. His great-grandfather was called Vijayakoṣṭha or Vijayaprakoṣṭha, who is designated as both Ārya and Ācārya, and was, therefore, a learned man of some sort. Kṣemīçvara has left two dramas. The Naiṣadhānanda [497] in seven acts deals with the legend of Nala, famous in the epic and later. The Caṇḍakauçika [498] reveals the stupid story of Hariçcandra, who, seeing as he thought the sacrifice of a damsel on the fire rebukes the Kauçika Viçvāmitra, and in return for his gallant action is cursed by the irascible sage, who was merely bringing the sciences under his control. He secures pardon by the surrender of the earth and a thousand gold pieces; to secure the latter he sells wife and child to a Brahmin, and himself to a Caṇḍāla as a cemetery keeper. One day his wife brings the dead body of their child, but it turns out merely to be a trial of his character; his son is alive and is crowned king. The plot is as poor as the execution of the piece. He shows in metre a special fondness for the Çikhariṇī, which occurs 20 times, nearly as often as the Çārdūlavikrīḍita (23), while the Vasantatilaka appears 27 times and the Çloka 36. His Prākrits, Çaurasenī and a few Māhārāṣṭrī stanzas, are artificial. The compilers of anthologies make little of Kṣemīçvara, with sufficient reason, for his verses do not rise above mediocrity. The second stanza of the three-verse benediction in the Naiṣadhānanda is on a common theme, but not unhappily expressed; it follows a verse in honour of Puruṣottama and Çrī, with the usual impartiality of this period: asthi hy asthi phaṇī phaṇī kim aparam bhasma bhasmaiva tac carmaiva carma kiṁ tava jitaṁ yenaivam uttāmyasi naitāṁ dhūrta paṇīkaroṣi satatam mūrdhni sthitāṁ Jāhnavīm ity evaṁ Çivayā sanarmagadito dyūte Haraḥ pātu vaḥ. ‘A skull is but a skull, a serpent a serpent; what more? The ashes and the skin also which thou dost wear are but ashes and skin. What of thine hast thou lost that thus thou art outworn? Ah, rogue, it is that thou wilt not stake Jahnu’s daughter that rests ever on thy crest. May Hara guard you, Hara to whom Çivā once spake playfully when they diced.’