fourth day of Drona's command, 314;
conquers Sátyaki and prepares to cut off
his head, ib.; Arjuna interferes and cuts
off his arms, ib.; his abuse of Arjuna, ib.;
beheaded by Sátyaki, 315.
Bikya, daughter of the Minister of Kutuwal,
story of, 522; requests her father to give
her to a husband, 526; sports with the
daughter of the Raja in the garden, 528;
discovers Chandrahasna and alters the
letter he is carrying, ib; her marriage to
Chandrahasna, 529; the presents, ib.;
surprise of her father on his return, ib.
Brahma, a period of vast duration, 413.
Brahmanas, 5, note.
Brahmanic period distinct from the Vedic
period, 5; characteristics of, 6; decay
of the Vedic religion in, 30; changes in
circumstances and geographical position,
ib.; existence of a military class and in-
stitution of caste, ib.; their efforts to re-
present the heroes of the Mahá Bhárata
as descendants of Bráhmans, 59; favourite
heroes of the Hindús associated with the
old national gods, 193.
Bráhmans, distinguished by the thread and
the title of twice born, 32; religious
class indicated in the Rig-Veda, 33; dis-
tinguished from the military class, 35, 36;
extent of the separation in the Vedic age,
36; early ascendancy, 37; ancient infe-
riority to the Kshatriyas, 49; general
characteristics of, 79; distinction between
two classes of Bráhmans, viz. (1.) The
Purohita, or family priest, and (2.) The
Guru, or great ecclesiastical head, ib.;
general character of their myths, 78, note;
rigid service demanded by them, 93; per-
secuted the Buddhists, 103; try to dissuade
Arjuna from competing at the Swayam-
vara of Draupadí, lest the Rajas should be
offended, 121; their delight at Arjuna's
victory, 122; wrath of the Rajas at being
beaten by a Bráhman, ib.; the main in-
cident of the tradition, 129; cause of the
disdain in which they were held by the
Kshatriyas, ib.; the priest originally a
hireling engaged to act for the patriarch
or Chieftain, ib.; said to have accompanied
Arjuna during his exile, 144; ancient
conflict with the Scythic Nágas merged
in the later religious wars between the
Brahmans and the Buddhists, 147; decline
of the political element of sacrifice during
their ascendancy, 157; mode by which
they arrogated to themselves the sole right
of officiating at the great sacrifices, 156,
note; doctrines of sacrifices, penances,
and castes overthrown by the reformation
of Buddha, 158; revival of Bráhmanism,
159; continued influence of Buddhism,
ib.; Mahá Bhárata composed during their
ascendancy, 168; contemporary splendour
of the courts of the Rajas, ib.; respect
paid to the ancient sages exaggerated by
the Brahmanical compilers of the Mahá
Bhirata, 169; their jagheers excepted
when Yudhishthira lost his Raj, 179, note;
wars of Arjuna against the Daityas typical
of their wars against the Buddhists, 193;
insult inflicted upon the Bráhmans at the
festival at Prabhása, 446; a professional
class officiating for both Aryans and ab-
origines, 509; depraved privileges claimed
by, 518, 520.
Buddhism, element of, in the Mahá Bhára-
ta, 39; legend of a Princess and a Raja
afflicted with leprosy, 69, note; discern-
ible in the legend of the visit of the Pan-
davas to Váranávata, 102; Brahmanical
persecutions, 103; fiction of the marriage
of Bhíma and Hidimbi, to be referred to
the period, 110; in the story of Bhima's
fight with Vaka, 114; legend of the mar-
riage of four brothers with their half-
sisters, 117; ancient conflict between the
Brahmans and Nágas merged in the later
religious wars between the Brahmans and
the Buddhists, 147; overthrow of the
doctrines of sacrifices, penances, and caste,
overthrown by Buddha, 158; presentation
of the argha at the Rajasúya of Yudhish-
thira referred to, 171; conversion of the
chakra into a prayer wheel, 172; Brah-
manical revival against, 193; wars of
Arjuna against the Daityas typical of the
wars of the Bráhmans against the Bud-
dhists, ib.; parable of the animals implor-
ing Yudhislithira to leave the jungle, 198;
further identification of Daityas and Bud-
dhists, 421; custom of ploughing the place
of sacrifice, 433; description in the Ma-
hawanso, 434; connection of Krishna
with, 460.
Cannibals, amongst the aborigines, 108,
111; in the country where human sacri-
fices are performed, 403; amongst Bráh-
mans and Saniases, ib., 421.
Caste, unknown in the Vedic period, 6;
originated during the interval between
the Vedic and Brahmanic ages, 30; ques-
tion of how far the establishment of the
Aryans as a conquering power was calcu-
lated to lead to the introduction of caste,
31; importance of the question from the
general tendency of foreign conquest to
create a caste feeling, ib.; question of how
far the elements of an oppo ition of classes
are to be found in the Rig-Veda, ib.;
four castes existing in the Brahmanic age,
viz. Bráhmans, Kshatriyas, Vaisyas, Su-
dras, 32; outcastes and slaves, ib.; Bráh-
mans, Kshatriyas, and Vaisy as distin-
guished from the Súdras by the thread
and the title of twice born, ib.; hypothesis
that the three twice-born castes are de-
scendants of the Aryans of the Rig-Veda,
and that the Súdras are a pre-Aryan
people, ib.; antiquity of the Pariahs, or
outcastes, ib.; three distinct classes of
worshippers indicated in the Rig-Veda:
viz. (1.) A peaceful and religious class, the
ancestors of the Bráhmans, 33; (2.) A
military class, the ancestors of the Ksha-
triyas, 34; marks of difference between
the peaceful and the military class, ib.;
increased prevalence of animal sacrifices
when the Aryans became a conquering
power, 34; (3.) A mercantile class, the
ancestors of the Vaisyas, 35; origin of the
difference between the Brahmans and the
Kshatriyas, ib.; characteristics of the
Brahmans, ib.; characteristics of the
Kshatriyas, 36; extent of the separation
between the Brahmans and the Kshatriyas
in the Vedic age, ib.; rise of Brahmanical
ascendancy, 37.
Chakra, a wheel-shaped weapon, Arjuna's
feats with, 88; used by Krishna in slay-
ing Sisupála, 170; an emblem of the di-
vine wrath of Vishnu, 172; the prayer
wheel of the Buddhists, ib., note.
Challenges, all Kshatriyas bound to accept
them, 177, 310; their abusive character,
ib.
Chámara, an emblem of sovereignty, 372.
Chandalas, hired as assassins, 524.
Chandels, account of, 405, note.
Chandra, the moon, connected in the Vedas
with the soma plant, 24; regarded as the
mythical progenitor of the great Lunar
race of Bhárata, ib.
Chandrahasna and Bikya, story of, 522;
its romantic character, ib.; scene laid in
the Dekhan, ib.; allusions to temples, ib.;
education of young ladies in reading and
writing, ib.; belief in the influence of the
stars both upon the fortune and the phy-
siognomy, ib.
Chandrahasna, Raj of, 413; story of, 522;
his birth, 523; preserved alive by his
nurse, ib.; destitution of the child, ib.;
the Rishis predict his future greatness to
the Minister of the Raja of Kutuwal, 524;
jealousy of the Minister, ib.; his death
resolved upon, ib.; escapes from the as-
sassins, ib.; brought up by a Zemindar,
ib.; brings good fortune to the Zemindar,
525; his conquests, ib.; his fame reaches
the ears of the Raja and his Minister, ib.;
jealousy of the Minister, 526; the Minister
leaves his office in charge of his son and
visits the Zemindar, ib.; destruction of
Chandrahasna resolved on, 527; carries a
letter from the Minister to his son, ib.;
goes to sleep beside a garden, 528; dis-
covered by Bikya, ib.; alteration of the
letter, ib.; delivers the letter to the Min-
ister's son, 529; preparations for his mar-
riage with Bikya, ib.; the marriage, ib.;
the presents, ib.; surprise of the Minister
on his return, 530; plot for the destruction
of Chandrahasna, 531; sudden abdication
of the Raja in his favour, 532; death of
the Minister's son in the temple of Durga,
ib.; crowned Raja and married to the
Raja's daughter, 533; pays a visit to the
Minister, ib.; tragic end of the Minister,
534; review of the story, ib. ; an illustra-
tion of Hindú life in the historical period,
ib.
Charioteers, low rank of, open to ques-
tion, 91; a royal amusement, ib.; reason
why the Brahmanical compilers threw
contempt upon charioteers, ib.; their con-
fidential position subsequently held by the
Purohita, or family priest, ib.; historical
change, ib.; father of Karna only a carter,
92.
Chárváka, a Rákshasa disguised as a Bráh-
man, reviles Yudhishthira at his instal-
lation as Raja, 369; rage of the real
Brahmans who declare their allegiance to
Yudhishthira, 370; burnt to death by the
angry eyes of the Bráhmans, ib.; story of
a later interpolation intended as a side
blow against the sect of Chárvákas, 373.
Chedi, Sisupála, Raja of, legend of his death,
Chitrangada, daughter of the Raja of Mani-
pura, her amour with Arjuna, 146; her
son Babhru-váhana, ib.; charged by Ar-
juna with unchastity, 409; entertains the
prisoners after the defeat of Arjuna, 410;
horror at hearing that her son Babhru-
váhana has slain his father, ib.
Choitro, full moon in the month of, corre-
sponding to Easter, 385.
Circular dance of Krishna and the women
of Vrindavana, 469.
Civilization, characteristics of the Vedic and
Bráhmanic periods, 6; patriarchal life,
8; religious rites connected with eating
and drinking, 11; origin of the caste sys-
tem, 30; priests, soldiers, and merchants
indicated in the Rig-Veda, 33; origin of
the difference between the Bráhmans and
the Kshatriyas, 35; rise of Brahmanical
ascendancy, 37; simple character of Hindú
historians, 41; excitement of a Hindú
audience, ib.; approximate description of
Hastinapur, 43; amour of Dushyanta and
Sakuntala, 47; legend of the old Raja
who wanted a young wife, 50; horror of
celibacy, 51; custom of raising up sons to
a deceased kinsman, 54, 58; abduction of
women by the Kshatriyas sanctioned by
Brahmanical law, 57; education of the
three sons of Vishitra-vírya, 63; hunting,
fondness of, 64; retirement of lepers, 69;
significance of the marriage of Dhritar
áshtra and Gándhárí, 71; education of
the Kauravas and Pándavas, 75; marriage
of a preceptor in the family of a Raja, 76;
Purohitas and Gurus, 78; supremacy of
the Aryans over the aborigines as exem-
plified in the story of the son of the Bhil
Raja, 82; barbarous practices in a primi-
tive age, 84; public exhibition of arms at
Hastinapur, 85; charioteering and cha-
rioteers, 91; confidential position of cha-
rioteer subsequently held by the Purohita,
or family priest, ib.; exactions of service
on the part of Bráhman sages as exem-
plified in the story of Durvása, 93; dis-
grace attached to an unmarried mother,
94; post of Yuvaraja, 97; description of
the city of Váranávata, 100; custom of
giving presents, 101; Kuntí's feast to the
poor, 102; burning a sleeping enemy
opposed to Kshatriya ideas, but familiar
to the age when the Brahmans persecuted
the Buddhists, ib.; ancient wars to be
found amongst the earliest traditions of
every people, 104; national traditions pre-
served when corresponding to the national
religion, 105; remodelled by changes in
the religion, ib.; converted into nursery
stories when the old religion has been
driven out by a new one, ib.; striking
similarity between Hindú and European
traditions of great wars, ib.; character-
istics of Hindú fiction, ib.; action of nar-
rators of fictions, 107; horrible death of
the Asura, a barbarous fiction, 108; mar-
riage of an Aryan to an Asura, 109;
share of a meal given to the poor, 110;
submission of the subjects of the Asura
Chief to Bhíma, 112; Hindú fondness for
children, 113; historical significance of
the story, ib.; distinction between the
Aryans dwelling in cities and the abo-
rigines of the jungle, 114; polyandry,
three different theories respecting its ori-
gin, viz. (1.) Division of land amongst
families; (2.) Absenteeism of some of the
brothers on pasturing expeditions; (3.)
Scarcity of women amongst a military
class of foreign emigrants, 116; origin of
the Swayamvara, 117-see also Swayam-
vara; decay of polyandry and the Swa-
yamvara, 118; Draupadi distributes the
victuals of the Pándavas at the evening
meal, 123; rights of the elder brother in
a polyandry marriage, 126; probable de-
tails in connection with the marriage of
Draupadí, 127; the Raja of Panchala
gives a feast, at which he intends marry-
ing his daughter to the best archer, ib.;
rude merriment of the occasion, 128; sim-
plicity of the Raja's daughter in moving
amongst her suitors, ib.; exercises the
right of excluding an unwelcome suitor
from the trial, ib.; self-possessed demean-
our of Draupadí an indication of poly-
andry, ib.; modest appearance of damsels
in later Swayamvaras, ib.; winning of the
prize by an apparent Bráhman, the main
incident in the tradition, 129; cause of
the ancient disdain in which the Bráh-
mans were held by the Kshatriyas, ib.;
the priest, originally a hireling, engaged
to act for the patriarch or Chieftain, ib.;
general commotion excited at the success
of a mendicant Bráhman when the Ksha-
triyas had all failed, ib.; the Swayamvara
and polyandry compared, 130; plain in-
dications of polyandry as an institution in
the narrative of events which immediately
succeeded the Swayamvara, ib.; scene on
the arrival of the Pándavas and Draupadí
at the house of Kuntí, 131; Brahmanical
perversion of the words of Kuntí, ib. ;
proofs of Brahmanical interpolation, ib. ;
natural interpretation that Kuntí directed
her sons to share Draupadí amongst them,
ib.; confirmed by the sequel of the tra-
dition, 132; acknowledgment of the right
of the elder brother to choose a wife for the
family, ib.; Draupadí treated before mar-
riage as betrothed to all five brothers, ib. ;
arrangements for the night, ib.; objection
of Dhrishta-dyumna, that the claim of Ar-
juna as the winner of the Swayamvara set
aside the right of Yudhishthira as eldest
brother, 134; primitive character of the
ancient Councils of the Kshatriyas, 137;
strange domestic life which accompanied
the institution of polyandry, 142, note; ma-
trimonial law, ib.; its dubious authenticity,
143; proofs that it is a myth, 144; legend of
Arjuna's elopement with Subhadrá, 151;
proved to be a fiction. 152; a model Raj,
154; a Rajasúya, or royal sacrifice, 155–—
see Rajasúya; pavilions, 165; probable pic-
ture of the scene, 167; probable character
of the Rajas present at the Rajasúya, ib.;
topics of conversation, 168; gambling a
special vice of the Hindús, 175; visits of
ceremony, 177; gambling scene in the pa-
vilion, 178; Bhíma's fearful vow against
Duryodhana and Dubsásana, 182; tradi-
tion of the Kauravas going out every three
years to mark the cattle in the pastures,
194; feast given by Yudhishthira after
the rescue of Duryodhana from the Gand-
harvas, 195; the Vrishnava sacrifice of
Duryodhana, 196; law against the abduc-
tion of a woman without first conquering
her husband, 200; story of the reduction
of Jayadratha to the condition of a slave,
202; difference between the tradition of
the amour of the Commander-in-Chief
and the waiting-maid and the traditions
of the house of Bhárata, 295; Raja Vi-
ráta engages Yudhishthira as private com-
panion and teacher of dice playing, 207 ;
Bhíma as head cook, ib.; Arjuna as a
eunuch to teach music and dancing, ib.;
Nakula as master of the horse, ib.; Saha-
deva as master of the cattle and caster of
nativities, ib.; exhibitions of pugilism and
wrestling in the court of Raja Viráta,
209; fighting with wild beasts in the
women's apartments, 210; dancing of the
Raja's daughter and other damsels, ib.;
ancient saying that the brother of the
Rání is always to be feared, 211; position
of female servants in the courts of Hindú
Rajas, 213; the music and dancing-room,
215; attempt to burn Draupadí alive with
the dead body of Kíchaka, 216; alarm of
herdsmen at a foreign invasion, 219; mirth
of the damsels at seeing Arjuna putting
on armour, 221; they pray him to bring
home plenty of spoil, ib.; forbearance as
regards fugitives and captives, 223; Raja
Viráta dashes the dice at Yudhishthira's
face, 224; procession of damsels to meet a
victorious warrior, ib.; idea that if blood
falls to the ground the blow must be re-
venged, 225; curious ground on which
Arjuna declined to marry Uttará, ib.;
character of the people in the Dark Ages
of Hindú history, 226; leading characters
in the tradition of the amour of Kichaka,
227; jealous fears of the Rání of Viráta
allayed by Draupadi's story of the five
Gandharvas, ib.; belief in the amours of
invisible demons with mortal women, 228;
peculiar status of Kíchaka as the brother
of the Rání, 229; peculiar incidents in
Kíchaka's amour, 230; asks his sister to
send her waiting-maid to his house, 230;
wine drank by Hindú women, ib.; scene
between Kichaka and the waiting-maid
in the Council-hall, ib.; dialogue between
the waiting-maid and the Raja, ib.; poet-
ic justice in the slaughter of Kichaka,
ib.; distinction between the Brahmanical
idea of Satí and the slaughter of a female
favourite, 231; cookery a royal accom-
plishment, 235; story of the embassy of
the family priest of Drupada to Hastiná-
pur illustrative of the patriarchal period
prior to the age of writing, 249; prelimin-
ary courtesies, ib.; the envoy requests
permission to repeat the words of the
Pándavas, ib.; review of the tradition of
the embassy, 251; embassy of Sanjaya to
the Pandavas, 252; diplomatic qualifica-
tions of Sanjaya, 253; Krishna's public
entrance into the city of Hastinapur, 259;
great Council of the Kauravas to receive
the mission of Krishna, 261; solemn co-
venant of the Chieftains of the Kauravas
before the great war, 275; election of a
generalissimo, 276; abusive character of
challenges, 280; six rules for ameliorating
the horrors of war, 283; apparently of
modern date, 284; disregarded in the
great war, ib.; of Brahmanical origin,
ib.; mythical respect to elders and pre-
ceptors, 297; terrible slaughter in the
great war-see Bhárata; Kshatriyas bound
to accept challenges, 310; duty towards a
father, an elder brother, and a Raja, 327;
drinking the blood of an enemy, ib.;
Dhrishta-dyumna surprised whilst sleep-
ing in the quarters of the Pándavas sur-
rounded by his women, and barbarously
murdered by Aswattháma, 349, 350; ap-
pearance of the plain of Kurukshetra on
the evening of the last day of the war,
355; passionate desire for revenge ex-
hibited by the surviving Kauravas, ib.;
pleasure of gratified revenge as displayed
in the dying hour of Duryodhana, 357;
the five Pandavas lay their heads at the
feet of their mother Kuntí, 363; funeral
ceremonies for those slain in the great
war-see Funeral Ceremonies; triumph-
ant procession of the Pandavas from the
plain of Kurukshetra to the city of Has-
tinápur, 368; installation of Yudhishthira
-see Installation; sacrifice of a horse-
see Aswamedha; obstinate refusal of the
old mother of the Raja of Badravati to
leave the house to the prey of the serv-
ants, 385; carried away by force to Has-
tinápur, ib.; tantalizing trick played by
Krishna upon Bhíma, ib.; motley camp
of Krishna, 386; merriment of the crowd,
ib.; conversation between Draupadí and
the ladies of Krishna respecting polygamy
and polyandry, 390; leave-taking of fe-
male relations before going out to bat-
tle, 399; cannibalism and wine-drinking
amongst certain Bráhmans and Saniases,
403; extraordinary state of civilization at
Manipura, 404; magnificent procession,
407; Babhru-váhana places his head un-
der Arjuna's foot, 408; Arjuna calls him
the son of a herdsman and a jackal, 409;
triumphant return of Arjuna to Hastiná-
pur, 416; joy of the Rajas at the recep-
tion given them by Yudhishthira, 417,
426; oriental idea of happiness, 417; moral
lesson involved in the fable of the disobe-
dient wife, 418; Hindú conception of a
bad wife, ib. ; custom of Hindú warriors
to take leave of female relatives before
going to battle, 419; ladies present at the
Aswamedha of Yudhishthira, 429; the
gambling match of Nala and Pushkara,
485; refusal of Nala to take refuge in the
house of his wife's father, 488; terrible
night attack of wild elephants upon a
caravan, 490; position of Damayantí in
the palace of the Raja of Chedi, ib.
Club-fighting between Duryodhana and
Bhíma at the public exhibition of arms at
Hastinapur, 87; interference of Drona, ib.
College, at Váranávata, 101.
Cookery, a royal accomplishment, 235,
note.
Council, Hall of, at Hastinapur, 43; pri-
mitive character of, 137; inferiority of
the speeches to those in Homer and Thu-
cydides, ib.; scene in the Council-hall at
Hastinapur, ib.; curious scenes in the
Council-hall of Raja Viráta, 209, 212;
great Council of the Pándavas and their
allies at the marriage feast of Abhimanyu
and Uttará, 242; Council of the Kauravas
summoned to receive the envoy from Raja
Drupada, 249; Council of the Pandavas
to receive Sanjaya, the envoy of Maharaja
Dhritarashtra, 252; Council of the Kau-
ravas summoned to receive the return
messages brought by Sanjaya from the
Pándavas, 254; Council of the Kauravas
summoned to receive the mission of Krish-
na from the Pándavas, 261; Council at
Hastinapur preliminary to the great war,
275; magnificent hall at Manipura, 403;
golden pillars, artificial birds, luminous
gems, artificial fishes, torches of sandal
wood, ib.; review of the description, 423.
Daityas, of the sea, mythic wars of Arjuna
against, 192; their chariot horses of the
colour of peacocks, ib.; historical signi-
ficance of the myths, ib.; wars of Arjuna
typical of the wars of the Brahmans
against the Buddhists, 193; fly to the
islands of the sea, 404; their houses burnt
by Arjuna, ib.; further identification with
the Buddhists, 421; their wars against the
Devatás, 510; their priest Sukra, ib.;
their efforts to slay Kanju, the pupil of
Sukra, ib.; the Raja's daughter pushes
Devayání into a well, 512; anger of Sukra,
513; alarm and humiliation of the Raja,
514; opposition between the Daityas and
Devatás, 519; expression of the opposition
in the Rig-Veda, ib.; subsequent con-
version of the traditionary wars into myth-
ical wars of gods and demons, ib.; con-
fusion in the application of the terms
Daityas and Devátas, ib.
Damayantí, the beautiful daughter of Bhíma,
Raja of Vidarbha, 480; her love for Nala,
ib.; induced by the swan with golden
wings to think of no one but Nala, 481;
her melancholy, ib.; proclamation of her
Swayamvara, ib.; assembling of the Rajas,
ib.; visited by Nala, 482; refuses to choose
any husband but Nala, 483; Nala remon-
strates, ib.; her fidelity, ib.; the day of
the Swayamvara, ib.; she enters the Hall,
ib.; each of the four gods assumes the
form of Nala, 484; her perplexity, ib.;
her prayer, ib.; the gods grant her prayer
and reveal themselves in their true forms,
ib.; she discovers Nala and gives him the
garland, ib.; Nala's vow to her, ib.; the
marriage, 485; gives birth to a son and a
daughter, ib.; alarmed at the gambling
match between Nala and Pushkara, 486;
retires from the Hall, 487; summons the
charioteer, Varshneya, and sends her chil-
dren to her father's house at Vidarbha,
ib. departs with Nala into the jungle,
ib.; refuses to go to her father's house un-
less Nala will accompany her, 488; aban-
doned by Nala in the jungle, 489; her
anguish, ib.; the great serpent, ib.; the
huntsman, ib.; joins a caravan, 490;
pleasant encampment, ib.; terrible night
attack of wild elephants, ib.; alarm of the
merchants, ib.; she escapes, ib.; her piti-
ful appearance in the city of Chedi, ib. ;
invited into the palace by the mother of
the Raja, ib. ; takes service under condi-
tions, 461; becomes companion to the
Princess Sunandá, ib.; her father Bhíma
sends Bráhmans in search for her, 492;
discovered by Sudeva the Bráhman, ib.;
identified by a mole as the niece of the
mother of the Raja of Chedi, 493; re-
turns to her father's house at Vidarbha,
ib.; her joy at seeing her children, ib.;
her anxiety for Nala, ib.; her directions
to the Brahmans sent in search of Nala,
ib.; suspects that she has found Nala,
494; directs Sudeva to inform Raja Ritu-
parna that she was about to celebrate a
second Swayamvara, ib.; recognizes the
driving of Nala, 496; fails to recognize
him as Váhuka, 497; sends her maid
Kesiní to Váhuka, ib.; sends for a portion
of the meat which Nala had cooked, 499;
sends her children to Nala, ib.: permitted
to receive him in her own room, ib.; the
interview, ib. ; her fidelity testified by
Vayu, 500; the reconciliation, ib.; happy
reign of Nala, 501.
Dark Ages of Hindú history, 226; character
of, ib.
Dawn, the, personified. See Ushas.
Deities, Vedic, 8; confusion in the personi-
fications, ib.
Devaki, daughter of Devaka, married to
Vasudeva, 462; Raja Kansa threatens to
slay her on her wedding day, ib.; Vasu-
deva engages to deliver up her children
to Kansa, ib.; birth of Balarama, ib.;
birth of Krishna, 463.
Devatás, their wars against the Daityas,
510; their priest Vrihaspatí, ib.; opposi-
tion between them and the Daityas, 519;
expression of the opposition in the Rig-
Veda, ib.; subsequent conversion of the
traditionary wars into mythical wars of
gods and demons, ib.; confusion in the
application of the term, ib.
Devayání, legends of, 508; character of, a
contrast to that of Damayantí, ib.; her
father a type of the modern Bráhman pre-
ceptor, ib.; the story to be referred to the
Brahmanic age, 509; refusal of Kanju to
marry her, 510; curses Kanju, 511; pushed
into a well by Sarmishthá, 512; delivered
from the well by Raja Yayáti, ib.; refuses
to return to the city of the Daityas, 513;
refuses to be comforted, ib.; the Raja of
the Daityas promises that Sarmishtha shall
be her servant, 514; goes with Sarmishthá
and her maidens to the well, 515; approach
of Raja Yayáti, ib.; requests Yayati to
marry her, 516; urges that he espoused
her when he delivered her from the well,
ib.; the marriage, 517; departs with Ya-
yáti to his own city accompanied by Sar-
mishthá, ib.; her wrath at hearing that
Sarmishtha had given birth to a son, ib.;
discovers that Yayáti is the father of Sar-
mishtha's children, 518; returns to her
father's house, ib.; review of the legends,
519; opposition between the Devatás, or
Aryans, and the Daityas, or aborigines,
ib.; friendship between the Brahman
preceptors of tribes who were at enmity,
520; mythical detail representing the Yá-
davas as descendants of Yayáti and Sar-
mishthá, ib.
Dharma, a personified virtue, the mythical
father of Yudhishthira, 71.
Dhaumya, engaged to be family priest to the
Pándavas, 119; one of the sacred cooks
at the Rajasúya of Yudhishthira, 166;
accompanies the Pandavas in their exile,
184; exclaims against Jayadratha for car-
rying away Draupadi without having first
conquered her husbands, 201; assists in
the burning of the dead upon the plain of
Kurukshetra, 364; performs the inaugur
ation ceremonies for Raja Yudhishthira,
370; squeezes milk out of the horse's ear
at the performance of the Aswamedha,
431; unmeaning allusions to his appear-
ance at the Aswamedha, 436.
Dhrishta-dyumna, brother of Draupadí, con-
ducts his sister into the area at her Sway-
amvara, 120; proclaims the conditions
of the Swayamvara, ib.; recites the names
and lineage of her suitors, ib.; follows
Draupadí after her Swayamvara to the
house of the Pándavas and discovers that
they are Kshatriyas, 124; objects to the
marriage of his sister to the five Pánda-
vas, 126; objections overruled, ib.; objects
that the claim of Arjuna as winner at the
Swayamvara set aside the right of Yud-
hishthira as elder brother, 134; appointed
generalissimo of the Pándavas, 277; so-
lemnly enthroned, ib.; vows to slay Drona
in revenge for the slaughter of his father
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