ABHIMANYU, son of Arjuna and Subhadrá,
his birth, 152; married to Uttará,
daughter of Raja Viráta, 225; the mar-
riage treated as a myth belonging to the
history of Krishna, but having no connec-
tion with the history of the Pándavas, 238;
his combat with Bhishma on the first day
of the great war, 300; praised by Bhísh-
ma, 301; slays a son of Duryodhana on the
second day of the war, 303; attacked by
Duryodhana, but rescued by Arjuna, ib.;
commanded by Yudhishthira to charge
the Kauravas who are drawn up in the
form of a spider's web, 311; drives his
chariot into the enemy's ranks and per-
forms prodigies of valour, ib.; Pándavas
prevented by Jayadratha from rescuing
him, 312; overpowered by six warriors and
slain, 404; his extreme beauty and prow-
ess, ib.; Arjuna's grief, ib.; Krishna tries
to comfort his mother Subhadrá and widow
Uttará, 313; touching character of his
story, 319; his son Parikshit succeeds to
the Raj of Hastinápur, 453.
Abraham, his feast after the rescue of Lot
compared with the feast given by Yud-
hishthira after the rescue of Duryodhana
from the Gandharvas, 195.
Adityas, the twelve, 23; originally in-
cluded the god Vishnu, 24.
Adoption, female, 68.
Agni, the deity of fire, conception of, 9;
characteristics of, 17; mysterious attri-
butes of fire, ib.; family associations con-
nected with fire in cold climates, ib. ;
reverence excited amongst a primitive
people by the presence of fire, ib.; general
utility of fire, ib.; higher manifestations
of fire, 18; presence of fire necessary at
the marriage ceremony, ib.; Agni repre-
sented in various characters, ib.; as an
immortal being, ib. ; as a priest and divine
messenger, ib.; as the devouring element,
ib.; character of the Vedic hymns ad-
dressed to him, ib.; invocations to him as
a destroyer, 19; invocations to him in
his domestic capacity, ib.; invocations to
him as a deity, ib.; invocations to him as
the Supreme Being, ib.; similarity of his
attributes to those of Súrya, or the sun,
23; mythical appearance of, in the guise
of a Brahman to Arjuna and Krishna in
the forest of Khándava-prastha, 144; his
desire to devour the forest, ib.; Indra
resists as the ally of the Nágas or serpents,
145; interpretation of the myth, ib.; his
mythical marriage with the daughter of a
Raja, 396; extraordinary account of, 397,
note, attends the Swayamvara of Dama-
yantí, 482.
Amazons, the horse in the Aswamedha of
Yudhishthira enters their country, 400;
their marriage customs, 401; Arjuna's
difficulty in fighting against women, ib.;
their extreme beauty, ib.; carry away the
horse to their Rání Paramita, ib.; go
out to meet Arjuna on elephants and
horses, ib.; laugh at the chariots of
Arjuna and his warriors, ib.; proposals
of the Rání rejected by Arjuna, 402; Ar
juna defeated, and engages to marry the
Rání, ib.; restores the horse, ib.; Para-
mita proceeds to Hastinapur, ib.; resem-
blance between the Hindú and Greek
traditions, 419; identification of their
country with Malabar, ib.; privileges of
the Nair women, 420.
Ambá, eldest daughter of the Raja of Kasí,
refuses to marry Vichitra-vírya, 53;
rejected by the Raja of Sálwa, ib.; her
unfortunate end, ib.; mythical character
of her story, 57; born again as Sikhandin
and slays Bhishma, 308, note.
Anga, a country in the neighbourhood of
Bhagulpore, 90; Buddhist dynasty of
Karna Rajas, 95.
Archery, on foot, horseback, elephants, and
chariots, 87; feats of Arjuna in, 88.
Argha, legend of its presentation to the
greatest chief present at the Rajasúya,
170; given to Krishna, ib.; a gift of
respect, 171; presentation of, not to be
found in the ancient ritual of the Rajasúya,
ib.; attributed to the Buddhist period,
ib.
Arjuna, the third Pándava, learns the use
of the bow from Drona, 75; the
best beloved pupil, ib.; excites the
jealousy of Duryodhana, ib.; his hand-
some appearance at the exhibition of
arms at Hastinápur, 88; his marvellous
feats in archery, sword playing, whirling
the chakra, and throwing the noose, 88;
challenged by Karna to single combat,
89; mutual abuse, ib.; Drona calls
upon him to fight Karna, ib.; battle
prevented by Kripa, ib.; his sudden ap-
pearance at the Swayamvara of Draupadí
disguised as a Bráhman, 121; mentally
prays to Drona and strikes the golden
fish, 122; acknowledged by Draupadí
as the victor, ib.; leads away Draupadi,
ib.; his conversation with Yudhishthira
respecting the marriage of Draupadí, 123;
myth of his hunting with Krishna in the
forest of Khándava-prastha, 140; mythical
appearance of the god Agni, who desires
to devour the forest, ib. ; receives weapons
from Agni and fights against Indra, 141;
interpretation of the myth, ib.; alleged
breach of the matrimonial law, 142;
accepts the penalty of twelve years' exile,
143; jesuitical remonstrances of Yudhish-
thira, ib,; goes into exile, ib.; its mythical
character, 144; said to have gone on pil-
grimages to sacred places accompanied by
a crowd of Bráhmans, ib.; his amours in
the remotest quarters of India, ib.;
amour with Ulúpí, 145; visit to Parasu
Ráma, ib.; marries the daughter of the
Raja of Manipura, ib.; proceeds to
Prabhása near Dwáraká, 146; review of
his adventures, ib.; converted into a
Brahmanical hero, ib. ; amours introduced
to represent him as the ancestor of the
Nága Rajas, ib.; his amour with Ulúpí
popularly regarded as one with a serpent
maiden, 148; significance of his amour
with the daughter of the Raja of Mani-
pura, ib.; legend of his marriage with
Subhadrá, the sister of Krishna, 149;
his reception by Krishna at Dwaraká, 150;
falls in love with Subhadrá, ib.; advised
by Krishna to elope with her, 151; lifts
Subhadrá into his chariot and drives away
towards Indra-prastha, 151; news carried
to Dwáraká, ib.; wr th of Balarama, ib.;
the marriage, 152; returns to Indra-pras-
tha with his wife Subhadrá, ib.; meet-
ing with Draupadí, ib.; legend of the
marriage proved to be a myth, ib.; period
of his exile a blank in the history, 153;
famous myths referring to him, 191;
practises austerities on the Himalayas to
induce the gods to grant him celestial
weapons, ib.; Indra refers him to Siva,
ib.; engages in single combat with Siva,
ib; receives a weapon from him, ib.;
receives weapons from the gods of the four
quarters of the universe-Indra, Yama,
Varuna, and Kuvera, ib.; practises the
use of arms in the heaven of Indra, 192;
his mythic wars against the Daityas of the
sea, ib.; Karna's vow to slay him, 197;
engaged as a eunuch by Raja Viráta to
teach music and dancing, 207; Draupadi's
anger at his not attempting to rescue her,
218; agrees to go out against the Kau-
ravas as charioteer to Uttar, 221; mirth
of the damsels at seeing him put on armour,
ib.; they pray him to bring home plenty
of spoil, ib.; recognized by the Kauravas,
222; compels Uttar to drive the chariot,
ib.; recovers his own weapons and dis-
covers himself to Uttar, ib.; defeats the
Kauravas and recovers the cattle, ib.;
returns with Uttar to the city, ib.; his for-
bearance as regards fugitives and captives,
223; declines the hand of Uttará, 225;
marriage of his son Abhimanyu to Uttará,
ib.; supernatural character of his dis-
guise as a eunuch, 235; his efforts to win
over Krishna to the side of the Pandavas,
246; his humility and reverence towards
Krishna, ib.; decides to take Krishna
singly in preference to Krishna's army,
247; Krishna promises to drive his chariot
in the forthcoming war, 248; praised by
Bhishma in the Council of the Kauravas,
249; represented as Náráyan, or an in-
carnation of Vishnu, 262, note; his myth-
ical bow Gandíva, 266, note; Bhishma
stipulates that he shall not be called upon
to fight him during the great war, ib.;
dismisses Rukmin on account of the
extravagance of his pretensions, 278; his
reply to the challenge sent by Duryodhana,
282; probably the only reply sent to
Duryodhana, ib.; his dialogue with
Krishna known as the Bhagavat-Gítá,
293; his combat with Bhishma on the
first day of the war, 301; on the second
day rallies the Pándavas after they have
been repulsed by Bhishma, 302; Bhishma
reluctantly engages with him, ib.; he
rescues his son Abhimanyu from Dur-
yodhana, 303; flight of the Rajas at the
sound of his chariot, ib.; drives back the
Kauravas after Bhishma's repulse of the
Pándavas, 305; his terrible conflict with
Bhishma, who is mortally wounded, 306;
protects Yudhishthira from being taken
prisoner by Drona, 309; challenged by
Susarman and his four brethren, ib.;
accepts the challenge contrary to the ad-
vice of Yudhishthira, 310; defeats Susar-
man and his brethren, ib.; fights Susarman
a second time, ib.; his overpowering
grief on hearing of the death of Abhi-
manyu, 312; vows to slay Jayadratha
before sunset on the morrow, or enter the
fire, 313; attended by Krishna throughout
the night, ib.; fierce struggle to reach
Jayadratha, 314; interferes in the combat
between Bhurisrava and Sátyaki, ib.;
cuts off the arms of Bhurisrava, ib.; de-
fence of his having interfered contrary to
rule, ib.; reproached by the Kauravas,
ib.; retorts by reminding them of the
cowardly slaughter of Abhimanyu, ib.
desperate conflict with Jayadratha, 315;
cuts off his head just before sunset, ib.;
Karna engages to slay him, 323; Yud-
hishthira's anger with him for fighting
Susarman when he should have been
fighting Karna, 326; taunted by Yudhish-
thira, ib.; draws his sword and threatens
to kill Yudhishthira, ib.; reconciled to
Yudhishthira by Krishna, 327; goes forth
to a final battle with Karna, 328; the
armies stop fighting and the gods descend
from heaven, 328; his address to his
charioteer, ib.; the battle, ib.; stays
from fighting whilst Karna tries to disen-
gage his chariot-wheel, ib.; reminded by
Krishna of the insults to Draupadí and
murder of Abhimanyu, ib.; slays Karna
with a crescent-shaped arrow, 329; several
mythical circumstances connected with
the battle, 330, note; gives the hint to
Bhíma to strike Duryodhana on the thigh,
338; takes the amulet from Aswatthama
and gives it to Bhíma, 344; his sorrow at
the death of Karna, 365; followed the
twelve adventures of the horse-see
Horse; releases the disobedient wife who
had been transformed into a rock, 399;
his battle with Sadnova, 400; his ad-
ventures in the country of Amazons
see Amazons; conquers the Daityas of
the sea, 404; his son Babhru-váhana
offers his Raj, 408; strikes Babhru-vá-
hana and disowns him, 409; calls him the
son of a herdsman and jackal, ib.;
Babhru-váhana remonstrates and pre-
pares for battle against him, ib.; he is
defeated, 410; sees evil omens, ib.; be-
headed by a crescent-shaped arrow, ib.;
wonderful light issuing from his body,
ib.; restored to life by the jewel brought
from the city of serpents, 412; the recon-
ciliation, ib.; his triumphant return to
Hastinapur, 415; marshalling of the
army, 416; rejoicings of the people, ib.;
garlands thrown from the verandahs, 417;
interview with Yudhishthira, ib.; intro-
duces his son Babhru-váhana, ib.; his
adventures at Manipura an illustration of
the Brahmanizing of the ancient epics,
419; summoned to Dwáraká by Krishna
after the massacre at Prabhása, 448;
proceeds to Dwáraká, 449; directs all the
residue of the people to leave the city, 450;
attends the burning of Vasudeva, ib.;
orders the funeral ceremonies of the
slain at Prabhása, ib.; leaves Dwáraká,
451; caravan under his charge attacked
and despoiled by robbers, ib.; finds that
his strength has left him, ib.; proceeds to
Kurukshetra and then to Indra-prastha,
ib.; his connection with Dwáraká a
mythical interpolation, 453; advised by
Vyása to abandon worldly concerns, ib.;
dies with the other Pandavas on the
Himalaya mountains, 454; his grandson
Parikshit succeeds to the Raj of Hastiná-
pur, 453.
Artillery, references to, in the description
of Manipura, 405, 422.
Aryans, the Vedic people, 7; patriarchal
life, 8; distinction between the terms
Aryan and Turanian, 7, note; outpost at
Hastinapur, 42; Raj of Bharata, 44;
legend of the son of the Bhíl Raja who
prayed Drona to teach him archery, illus-
trative of the supremacy exercised by the
Aryan tribes over their aboriginal neigh-
bours, 82; represented in the Mahá
Bhárata by the Pándavas, 104; progress
from the Punjab to Alláhabád, ib.; later
legends of their wars against the abori-
gines tacked on to the story of the great
war, ib.; wars of Bhíma, 106, 113; dis-
tinction between the Aryans residing in
cities and the aborigines of the jungle,
114; migration of, from Hastinapur to
Khandava-prastha, 138; clearing the
forest, 140; progress of two bands of
Aryans towards the south-east, one along
the valley of the Ganges, and the other
along the valley of the Jumna, 141.
Astrology, Sahadeva engaged by Raja
Viráta to cast nativities, 207; belief in
the influence of the stars both upon the
fortune and the physiognomy, 522.
Astronomy, taught by Drona, 75, 76-
See Astrology.
Asuras, Bhíma's wars against, to be accepted
as referring to the old wars between the
Aryans and aborigines, 106; Bhíma's
fight with Hidimba and marriage with
Hidimbi, 108; Bhíma's fight with Vaka,
110; submission of the subjects of Vaka,
111.-See also Daityas and Rakshasas.
Aswamedha, or sacrifice of a horse, 377;
performance of one contemplated by Raja
Yudhishthira, ib. ; a more important rite
than the Rajasúya, ib.; idea involved,
378; loosening of a horse and wars against
the Rajas whose territory he might enter,
ib.; failure of, if the horse was not re-
covered, ib.; grand sacrifice and feast at the
close of a successful Aswamedha, ib.; re-
nown of every Raja who performed one,
ib.; great attractions of, 379; combination
of war and gambling, ib.; general excite-
ment, ib.; memory long preserved in
local tradition, ib.; sacrifice of the horse
associated with the worship of the sun,
380; Greek conception of the sun god, ib.;
horse sacrifice of the Managetæ, ib. ;
disappearance of the rite in India, ib.;
the two Aswamedha hymns in the Rig-
Veda, 380, note; Brahmanical interpret-
ations of the ceremonial, 381; Brah-
manical interpolations in the tradition
of the Aswamedha of Yudhishthira, ib.;
sometimes performed without any actual
slaughter, ib. note; objections against
eliminating the interpretations, 382; three
stages in the performance, ib. (1.) Nar-
rative of the capture of the horse, ib.;
conflicting idea of an Aswasmedha as a
means of casting aside melancholy and as
an atonement for sin, ib.; rule of the
Aswamedha, 383; colour of the horse, ib.;
night of the loosening, ib.; gold plate
with inscription, ib.; necessity for the
performing Raja to control his passions
for an entire year, ib.; wild conjectures
that the horse is a type of Christ, 385,
note; review of the narrative of the cap-
ture of the horse, 390; mythical character
of the details, ib.; later Brahmanical
idea of the conquest of the passions, atone-.
ment for sin, and acquisition of religious
merit, ib.; a low marriage, a disqualifi-
cation for, 391; fable of the treasure, ib.
(2.) Narrative of the loosening of the
horse, 394; limited area of the real ad-
ventures extended by Brahmanical exag-
geration over all the known world, ib.;
twelve legends connected with the horse,
ib.; night of the loosening on the full
moon of the month Choitro, 396; wander-
ings of the horse followed by Arjuna, ib.;
twelve adventures of the horse-see
Horse. Triumphant return of Arjuna at
the end of the year, 416; review of the
twelve adventures of the horse, 417.
(3.) Narrative of the sacrifice of the horse
combined with the offering of homa, 426;
seventeen stages in the performance of an
Aswamedha, 427; description of, 428;
preparations ib.; the thrones of gold and
sandal wood, ib.; assembly of the ladies,
429; ploughing and sowing the land, ib.;
prayers of the Bráhmans and ladies, ib. ;
the pavement of gold bricks, ib.; the
eight pillars, pits, and ladles, ib.; the
vegetables and medicinal herbs, ib.;
Vyása president, ib.; sixty-four pots of
water brought in procession from the
Ganges, 430; distribution of dresses, ib.;
performance of the homa, ib.; Ganges
water poured over the head of the Raja
and the head of the horse, ib.; speech of
the horse, ib.; purity of the horse ascer-
tained by Dhaumya, 431; Bhima
slaughters the horse, ib.; the horse's
head mounts the sky, ib.; Krishna con-
gratulates Yudhishthira, ib. ; distribution
of the merits of the Aswamedha, 432;
general rejoicings, ib.; Yudhishthira's
apologies to Vyása the sage, ib.; assigns
estates to Vyása, who transfers them to
the Brahmans, ib. ; proportions of gifts
to the Brahmans, ib.; Yudhishthira's
apologies to the Rajas, 433; distribution
of gifts, ib.; gifts to Krishna's family, ib.;
Bhíma feasts the Bráhmans, ib.; departure
of the Rajas, ib. ; review of the foregoing
description of the Aswamedha, ib.;
ploughing the place of sacrifice, a Scythian
or Buddhist custom, 433; Scythian tradi-
tion of a golden plough, ib.; description
in the Mahawanso of the ploughing of con-
secrated ground by a Buddhist sovereign,
434; description of the offering of the
homa, ib.; distribution of the religious
merit acquired by the homa, 435; descrip-
tion of the sacrifice of the horse, ib. ;
golden bricks employed in ancient times,
ib.; the victims tied to pillars, ib. ; rite
performed by Nákula and Sahadeva, 436;
speech of the horse a Brahmanical inter-
polation, ib.; unmeaning introduction
of Dhaumya, ib. ; conversion of the horse's
flesh into camphor and homa, ib.; Vedic
idea of the ascent of the horse's head, ib.;
sacrifice of the horse to Indra instead of
to the Sun indicative of an ancient change
in the national religion, 437.
Aswattháma, son of Drona and Kripá, 77;
his vow to slay Dhrishta-dyumna in re-
venge for the slaughter of his father, 317;
with Kripa and Kritavarman the only
surviving warriors of the Kaurava armies,
331; the three discover Duryodhana in
the lake and invite him to renew the
conflict, 332; Duryodhana declines, and
recommends the three to conceal them-
selves, ib.; Aswattháma vainly remon-
strates, ib.; story of his revenge for the
death of his father Drona, 346; visits
Duryodhana on the night which succeeded
the last day of the great war, accompanied
by Kripa and Kritavarman, 347; offers
to slay the Pandavas that night, ib. ; ap-
pointed Commander-in-Chief by Duryod-
hana and directed to bring the head of
Bhíma, ib.; sees an owl kill the sleeping
crows, 348; resolves to fall upon the
Pandavas in like manner, ib.; Kripa re-
monstrates with him, ib.; he persists in
revenging the slaughter of Drona, ib. ;
refuses to wait until morning, 349; pro-
ceeds to the camp of the Pandavas, fol-
lowed by Kripa and Kritavarman, ib.;
absence of the Pándavas in the camp of the
Kauravas, ib.; the single gateway, ib.; he
leaves his two friends to guaid the gate
whilst he enters the camp, ib. ; surprises
Dhrishta-dyumna and slaughters him, ib.;
screaming of the women and general con-
fusion, 350; he slays the five sons of the
Pandavas ib.; fearful slaughter amongst
the followers and servants of the Pánda-
vas, ib.; escapes with the five heads of the
five sons of the Pándavas, ib.; returns with
Kripa and Kritavarman to Duryodhana,
351; passes off the heads of the sons for
the heads of the fathers, ib.; reproached
by Duryodhana who discovers the cheat,
ib.; flies with the other two warriors on
the death of Duryodhana, 352; Draupadí
prays to be revenged upon him, 353;
Yudhishthira represents that he is the son
of a Brahman, and that revenge must be
left to Vishnu, ib.; Draupadí persists in
having the jewel from his head, ib.; he
is deprived of the jewel by Arjuna, 354;
review of the story of his revenge, 355;
effect of the appearance of the owl devour-
ing the birds upon his mind, 356; myth-
ical character of the fable of his amulet,
357.
Aswins, the two, 24; myth that they were
the fathers of Nákula and Sahadeva,
Babhru-váhana, son of Arjuna by Chitrán-
gada, daughter of the Raja of Manipura,
145; mythical description of, 404; his
city and palace, 405; his waggons and fire
weapons, ib.; his exhaustless revenues,
ib.; his wealth and virtues, ib.; talents
and bravery of his Ministers, 406; seizes
the horse in the Aswamedha of Yudhish-
thira, ib.; discovers that Arjuna is his
father, 407; resolves on restoring the horse
and offering the Raj to Arjuna, ib.; places
his head under Arjuna's foot, 408; struck
to the earth and discovered by Arjuna,
409; called the son of a herdsman and a
jackal, ib.; remonstrates and prepares for
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