More complex still is the question of the Nāndī or benediction. Most Sanskrit dramas open with a verse or verses of this type, followed by the remark, ‘At the close of the Nāndī the Sūtradhāra enters,’ but in Bhāsa’s dramas, in old manuscripts of the Vikramorvaçī, and now and then in South Indian manuscripts of such plays as the Nāgānanda, the Mudrārākṣasa, and other more modern dramas, [725] we find the play begun with these words, and a verse or verses following. We have also the direct testimony of Viçvanātha, who tells us that some authorities held that the introductory verse in the Vikramorvaçī which normally passes for the Nāndī was not that at all, but was the Ran̄gadvāra, with which, according to the Nāṭyaçāstra, the play properly begins, as in it we first find acting in the shape of a combination of speech and action; that verse, they argued, could not be reconciled with the definition of the extent of the Nāndī given in the Nāṭyaçāstra; others, however, on the authority of Abhinavagupta repelled this objection. Viçvanātha adopts as the definition of Nāndī what is recited in praise of a deity, Brahmin, king or the like, and is accompanied by a benediction, consisting of twelve inflected words (with nominal or verbal endings) or eight lines (quarter-verses); this would exclude the beginning of the Vikramorvaçī, but Abhinavagupta permits of a greater variety of forms. In Viçvanātha’s view the Nāndī is part of the preliminaries, which must be preserved, however much these are shortened. It is clear, therefore, that gradually the benediction, like the Prarocanā with its appeal to the benevolence of the audience, [726] came to be worked into the play by the author himself, though the period when the custom became normal cannot be stated with any precision, and in the south of India, at any rate, the older practice of leaving the benediction to the Sūtradhāra seems to have been sometimes followed. There can, indeed, be little doubt that the extent to which the preliminaries were retained differed from time to time; Viçvanātha evidently contemplates their almost total disappearance, but the Amṛtodaya of Gokulanātha in the sixteenth century assumes their presence; the authority of the Nāṭyaçāstra told heavily in their favour, and the stock phrase, ‘Enough of this ceremony,’ which occurs frequently at the opening of the plays, doubtless refers to the dance, song, and music with which the drama was prefaced. [727]