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
« AnteriorContinua » |