as Mādhava in the Mālatīmādhava and Cārudatta in the Daridracārudatta and the Mṛcchakaṭikā; the hero of the Prakaraṇa, or comedy of manners, normally is of this class. The exalted hero is a character of great strength and nobility, firm of purpose, but free from vanity, forbearing, and without egotism. Of such a type are generals, ministers and high officials, and Jīmūtavāhana in the Nāgānanda. An instructive controversy rages round this description of Jīmūtavāhana; to be exalted, it is argued, implies the desire of superiority, but Jīmūtavāhana renounces every dream of empire and is a model of calm, of boundless pity, and freedom from passion save, indeed, as regards his love for Malayavatī, which is inconsistent with the general nature of his character. He should really be ranked among the calm heroes, with the Buddha himself, disregarding the meaningless convention which excludes kings from that category. Dhanika[1] effectively defends the classification of Jīmūtavāhana by insisting that he is not without desire, namely that of saving others at the cost of his own life; the desires he lays aside are wishes for personal advantage which Kālidāsa rightly censures in a king; his love for Malayavatī is wholly inconsistent with calmness, which, on the contrary, is in fact as in drama a characteristic of Brahmins, and it distinguishes him absolutely from the Buddha, who is exempt from passion. The haughty hero is a victim of pride and jealousy, an adept in magic arts and ruses, self-assertive, fickle, irascible, and boastful; Paraçurāma illustrates this character.
The chief hero in any drama must be essentially true to one or other of those types; any change would spoil the unity of the development of the drama, and, if necessary, changes must be made in the plot, as in the case of Rāma's dealings with Vālin, to preserve the unity of character. In the case of the secondary hero there is no need for such consistency; he may change in different situations, and his lack of consistency tends merely to heighten the impression caused by the constancy of the hero. Thus Paraçurāma appears in the Mahāvīracarita[2] as exalted in his attitude to the evil Rāvaṇa, as haughty towards the untried Rāma, and as calm when he has experienced the superior prowess of that hero. It is obvious that there is difficulty in conceiving as a chief hero
