Pururavas naked,' meant 'the dawn is gone'; 'Urvasi finds Pururavas
again,' meant 'the sun is setting.'

The same ideas pervade the mythological language of Greece.

BHAVABHUTI.

The name of Bhavabhuti stands high in Sanskrit literature. It is perhaps
the highest in eloquence of expression and sublimity of imagination.
Throughout the whole range of Sanskrit literature--from the simple
lessons of Hitopadesha to the most elaborate polish of Naishadha--from
the terse vigour of Sankaracharjya to the studied majesty of Magha--from
the harmonious grace of Kalidasa to the ornate picturesqueness of
Kadambari, there is probably no writer who can come up to Bhavabhuti in
his wonderful command of Sanskrit language and surprising fluency and
elevation of diction.

The introductions to the Viracharita and the Malati-Madhava tell us that
he belonged to Padmapura in Vidarva (Berar) and was the grandson of
Gopal Bhatta and son of Nilkantha and Jatukarni. He was descended from a
family of Brahmans surnamed Udambaras.

His wonderful memory and vast erudition soon procured for him the title
of Srikantha or Minerva-throated. He soon removed to the court of
Ujjayini, where before the celebrated Mahakala all his plays were acted.

He wrote the Viracharita, the Uttarramacharita and the Malati-Madhava.

According to Rajatarangini, Bhavabhuti was patronized by Yasovarma, king
of Kanoja. This Yasovarma was subdued by Lalitaditya, king of Kasmira,
who acquired by his conquests a paramount supremacy over a large part of
India.

VIRA CHARITA.

The play throws some light on the condition of women. The princesses of
Videha publicly go to the hermitage of Vishvamitra. Sita comes out with
her attendants to dissuade Rama from meeting Jamadagnya and makes a
public entry with him on his return to Ayodhya. The old queens come out
to meet their children. Yet it must not be supposed that Hindu women
enjoyed the same freedom of intercourse as their European sisters. As
now, there used to be separate apartments for women. As now, they were
not admitted to an equality with men. The princesses of Videha do not
carry on conversation with the princes of Ajodhya. Sita does not come
out to pay her respects to the seniors, but her salute is announced from
within. There is now more seclusion of Hindu women as the result of the
influence of past Mahammedan rule. The influence of British rule is now
promoting the cause of female liberty.

UTTARRAMACH