________________ पुतन वेदइस्सदि / I suggest the following restoration : तदा पुणो इत्थं तस्स मए पइण्णादं / तुम्हं एवं पविसंतं मुहाच्छादिदं (or देहाच्छादिदं) इदं जं मए स एव्व पेक्खिदं तमहं ण संपदं कस्स णिवेदइस्सं ति / At that time, however, I bound myself with the following oath before him: "I will not tell at present anybody what I have personally seen myself : You, entering in this manner, with the face (or the body) covered all over.". Kuntaka has cited this episode to illustrate, an incident in a work, which has besides having its own individual beauty, a beauty of organic unity which connects it harmoniously with the conclusion and provides scope for a relation of mutual necessity or help between the two'. (Knishnamoorthy's translation). His remarks are : 'Now this incident of the ring becomes very helpful in resolving the complication arising in the Fourth Act where after his return from Mathura tha same servant breaks this news of Samudradatta to .......... Sagaradatta' (Krishnamoorthy's translation). Sagaradatta despatches search parties, but failing to get any information of Nandayanti's whereabouts, he sets out on a pilgrimage to expiate for what he felt to be his heinous sin. These incidents are covered by the Fourth Act. Thereafter, Kuvalaya who also had gone in search of Nandayanti finds her in a forest staying at the house of a band-leader of Sabaras. He reports to her Samudradatta's return from his succfessful voyage and about his well-being. This forms a part of the Fifth Act of PD., which is called Lamakayana (NLR. pp. 97, 267). The first of these two referneces is to illustrate the Sandhyantara called Ruj, which [13]