the humiliation of his brother-in-law
Rukmin, 279; his mythical reply to the
challenge sent by Duryodhana, 282; his
mythical dialogue with Arjuna known as
the Bhagavat-Gítá, 293; his mythical
dialogue with Yudhishthira on the first
day of the war, 301; assists Arjuna in
protecting Yudhishthira against Drona,
309; consoles Arjuna after the slaughter
of his son, Abhimanyu, 312; comforts
Subhadrá and Uttará, the mother and
wife of Abhimanyu, 313; his touching
attendance upon Arjuna throughout the
night, ib.; orders his chariot at early
morn to drive Arjuna against Jayadratha,
ib.; suggests the lie told by Yudhish-
thira to Drona, 321; suggests a prevari-
cation, ib.; reproves Arjuna for drawing
his sword against his elder brother, 327;
effects a reconciliation, ib. ; advises
Bhíma to provoke Duryodhana to leave
the lake, 333; suggests that Bhima should
fight Duryodhana, 336; advises Bhíma to
commit foul play, 338; prevents Bala-
ráma from punishing the Pandavas for
Bhíma's foul blow, 340; defends and
excuses Bhíma, ib.; goes with the Pán-
davas to see Duryodhana, ib.; recrimina-
tions with Duryodhana, 341; consoles the
Pándavas and proclaims Yudhishthira
Raja, ib.; requested by Yudhishthira to
proceed to Hastinapur and excuse the pro-
ceedings of himself and brethren to the
Maharaja, 342; reaches Hastinapur in the
first quarter of the night, ib.; his inter-
view with the blind Maháraja, ib.; his
affecting interview with the Rání Gánd-
hárí, ib.; consoles Gándhárí by engaging
that the Pándavas should prove more
dutiful than the Kauravas, 343; her reply,
ib.; he renews his promises, 344; returns
to the quarters of the Pándavas in the
camp of the Kauravas, ib.; review of the
narrative of the mythical references to
him, ib.; his extraordinary counsel that
Bhíma should strike a foul blow, ib.;
deaths of the three heroes of the Kauravas
ascribed to his immoral interference, ib. ;
reproached by Duryodhana, 345; origin
of the myth, ib.; appears in his mission
to Hastinapur in the character of a con-
soler, ib.; consoles Yudhishthira after the
revenge of Aswattháma in the camp of
the Pandavas, 352; consoles Draupadí,
353; mythical character of his efforts to
reconcile the Maharaja with the Pán-
davas, 359; presents the Maharaja with
the image of Bhíma instead of Bhíma
himself, 361; advises Yudhishthira to
perform an Aswamedha to cast aside his
melancholy, 382; his sudden appearance
at the gate of the palace, 383; brought
in to the Pandavas, ib.; his jealousy that
Arjuna was not chosen to bring away the
horse, 384; objects to Bhíma's fondness
for eating and marriage to an Asura wife,
ib. ; Bhíma retorts that. Krishna's
stomach contains the universe, ib.; re-
ference to his marriage to the daughter of
a Bear, ib.; mollified, ib.; returns to
Dwáraká until the night of the loosening
of the horse, 385; trick played by him
upon Bhíma, 386; feast spread out for his
meal, ib.; tantalizing of Bhíma, ib. ;
sets out for Hastinapur, ib.; his
motley camp, ib.; merriment of the
crowd, ib.; declaration of a gay woman
that by beholding him her sins were for-
given her, 386; application of a flower-
girl, 387; his benevolent reply, ib.; ap-
plication of a milk-woman, ib.; Bhíma
complains to him of the troublesome con-
duct of the women, ib.; he appoints
Bhíma to be General Superintendent of
the women, ib.; jesting conversation with
Bhíma, ib.; approach Mathurá, 388;
people of Mathurá come out and meet
him with presents, ib.; remind him of his
boyhood amongst the cattle at Vrindá-
vana, ib.; his presents to the women, ib. ;
encamps on the bank of the Jumná, ib.;
proceeds in advance to Hastinápur, ib.;
a Brahman proclaims the merit of be-
holding him, ib.; the Bráhmans beseech
him to forgive their sins, 389; his reply,
ib.; praised by a eulogist, ib.; Bráhmans
pray to him, ib.; dancing girls perform
before him, ib.; pious speeches and won-
derful performances of one of the dancing
girls, ib.; praises the dancing girls, ib.;
enters the city of Hastinápur, ib.; visits
the Maharaja and Rání, ib.; his ladies
received by the ladies of the Pándavas,
390; Draupadí acknowledges his mira-
culous interference in the gambling pavi-
lion, ib.; large interpolations in the
narrative of the Aswamedha referring to
him, 391; contradictory features in his
nature as a man of pleasure and an incar-
nation of the Supreme Being, ib. ; absurd
attempt to harmonize the two opposite
conceptions, 392; his practical jest with
Bhíma, ib.; mixture of jesting and piety,
ib.; Sesha-nága, the great serpent, desires
to win the favour of Krishna by sending
the life-restoring jewel to Arjuna, 411;
proceeds to Manipura riding on Garura,
412; absurd myths in connection with,
412, note; miraculously restores to life
the dead son of Jayadratha and Duhsalá,
414; returns to Hastinapur, 415; sees
Yudhishthira clad in a deerskin and hold-
ing a deer's horn, ib.; relates the victories
of Arjuna, ib. ; consoles his sister Su-
bhadra, ib.; questioned by his wives, ib. ;
advises Yudhishthira respecting the As-
wamedha, 416; dubious character of the
miracle of his restoring a dead man to life,
426; congratulates Yudhishthira on the
success of his Aswamedha, 431; gifts
presented to his family by Yudhishthira,
ib.; his proclamation at Dwáraká against
wine, 444; his proclamation that the
people should go and worship at Prab-
hása, 445; disappearance of his ensigns,
446; permits the people to drink wine,
ib.; upholds Sátyaki in insulting Krita-
varman, 447; horrible tumult and mas-
sacre, 447; goes out to Balaráma, 448;
sends his charioteer to Hastinapur, ib.;
proceeds to Dwáraká, ib.; returns to
Balarama and finds him dead, 449; slain
by a hunter, ib. ; terrible lamentations of
his widows, ib.; five of his widows burn
themselves, 450; Krishna, legends respect-
ing, their important character, 458; their
significance, historical and religious, ib.;
historical character of Krishna as a hero,
ib.; account of the Yádavas, 458; im-
probability of any intimate relations
between the Yádavas and Pándavas, 459;
personal character of Krishna, ib. ; a cow-
herd famous for his pranks and amours,
460; takes a part in a popular movement
against Raja Kansa and slays the tyrant,
ib.; subsequent efforts to ennoble the
birth of Krishna, ib. ; religious character
of Krishna, ib.; implied opposition of
Krishna both to Siva and Indra, ib.;
connection of Krishna with fetische wor-
ship and Buddhism, ib.; seven legends
connected with the early life of Krishna,
461 (1.) Legend of the birth of Krishna,
ib.; he is carried across the Jumná in a
basket, 463; miraculous lowering of the
waters. ib.; protected by the great snake
Sesha-nága, ib.; changed for the infant
daughter of Nanda and Yasodá, ib.;
demons sent by Kansa to slay him, 464;
(2.) Infancy and boyhood of Krishna, ib.;
childish gambols with his brother Bala-
ráma, ib.; Yasoda, mother of Krishna,
sees the three worlds in his mouth, ib.;
Krishna's pranks with his mother's churn,
465; pulls down two trees, ib.; steals
butter at Vrindavana, ib.; kills many
demons, ib.; plays the flute in the pas-
tures, 466; confusion of the damsels of
Vrindavana, ib.; hides the clothes of the
damsels whilst they are bathing in the
Jumná, ib.; (3.) Krishna's opposition to
the worship of Indra, ib.; counsels the
Yádavas to transfer their worship from
Indra to the Govarddhana mountain, ib. ;
the Yadavas worship the mountain, 467;
Krishna appears in a second form as the
genius of the mountain, ib.; renders the
mountain fiery hot, and raises it over the
people like an umbrella, ib.; worshipped
by Indra as the Supreme Lord, 468; (4.)
Love adventures of Krishna, ib.; dances
with all the women of Vrindavana on the
night of the full moon, ib.; disappears
with his favourite Radhika, ib.; sorrow
of the women, ib. ; finding of the mirror,
469; abandons Radhika, ib.; returns to
the women, ib. ; multiplies himself into
as many Krishnas as there are women,
ib.; dances the circular dance, ib.; sports
on the river Jumná, ib.; (5.) Krishna's
adventures in Mathurá, ib.; goes with
Balarama to the city of Mathurá, 470;
adventure with the washerman of Raja
Kansa, ib.; forgives the sins of a tailor,
470; straightens the humpback Kubja
and renders her young and beautiful, ib.;
accepts the offer of Kubja, ib.; breaks the
bow of Siva, 471; slays the warders of the
bow, ib.; his death ordered by Kansa,
ib.; slaughters the fighting men of Kansa,
ib.; warned by Nanda, ib.; (6.) Krishna's
contest with Kansa, 472; Kansa prepares
an arena for the exhibition of wrestlers,
ib.; Krishna and Balaráma approach the
arena disguised as jugglers, ib.; their ad-
ventures with the great elephant, 473;
kills the great elephant, ib.; different
ideas of the people and gods respecting,
ib.; challenged by the wrestlers, ib.;
Krishna's reply, 474; slaughter of the
wrestlers, 474; Krishna slaughters Raja
Kansa, ib.; releases Vasudeva and De-
vakí, and restores Ugrasena to the throne,
475; defeats Jarásandha, Raja of Ma-
gadhá, ib.; retires before an army of bar-
barians to the city of Dwáraká, ib.;
(7.) Krishna's life at Dwáraká, ib.; carries
off Rukminí, the daughter of the Raja of
Vidarbha, ib.; suspected of stealing a
gem which he subsequently recovers from
Jámbavat, 476; marries Jámbavatí,
ib.; marries Satyabhámá, the daugh-
ter of Satrájit, ib. ; revenges the
death of Satrájit, ib.; his love of women,
ib.; review of the foregoing legends, ib.;
difference in the character of the tradi-
tions of the early life of Krishna, and of
those which are interwoven with the
story of the great war, 477; question of
his deification to be discussed hereafter,
ib.
Kritavarman, one of the three surviving
Kaurava warriors at the end of the great
war, 331; the three visit the wounded
Duryodhana on the plain of Kurukshetra,
347; follows Aswattháma to the camp of
the Pandavas, 349; guards the gateway
with Kripa whilst Aswattháma goes
inside, ib.; return of the three warriors
to Duryodhana, 351; their flight, 352;
insulted by Sátyaki at Prabhása for aid-
ing in the revenge of Aswattháma, 447;
slain by Satyaki, ib.
Kshatriyas, distinguished by the thread and
the title of twice born, 32; their origin,
34; animal sacrifices, ib.; character-
istics of, 36; traditions and institutions
exhibited in the Epics, 37; early superi-
ority over the Brahmans, 49; their ab-
duction of women sanctioned by Brah-
manical law as Rákshasa marriages, 57;
their custom of raising up heirs to a
deceased Raja compared with the story of
Ruth, 62; marriages with the Asuras,
110; their wrath at being beaten by a
Brahman, 122; causes of their disdain
of Brahmans, 129; primitive character of
their ancient Councils, 136; their con-
ception of sacrifice, 155; obligation to
obey the Maharaja and accept all chal-
lenges, 177; law against the abduction of
a woman without first conquering her
husband, 202; bound not to beg for
what they can acquire by force of arms,
243.
Kubja, a hump-backed woman, her pious
address to Krishna, 470; Krishna straight-
ens her and renders her young and beau-
tiful, ib.; offers himself to Krishna and is
accepted, ib.
Kuntí, wife of Raja Pándu, 63; disputes
with Mádrí upon the honour of becoming
Satí, 64; returns to Hastinapur with the
Pándavas after the death of Pándu, 65;
said to have been the daughter of Kuntí-
bhoja, Raja of the Bhojas, 66; suspicious
statement that she chose Pándu at her
Swayamvara, ib.; myth that she was the
daughter of Sura, grandfather of Krishna,
ib.; origin of the myth, ib.; difficulties
as regards her birth, 68; said to have
borne three sons to Dharma, Váyu, and
Indra, 71; legend of her being the mother
of Karna, 92; early life in the house of
the Raja of the Bhojas, 93; visit of Dur-
vása the sage, ib.; appointed to wait
upon Durvása day and night, ib.; her
dutiful service to the Bráhman, ib. ; Dur-
vása offers her a boon, ib.; teaches her a
mantra, ib.; she repeats the mantra and
is visited by the Sun god, 94; birth of
Karna, ib.; the babe floated upon a chest
to the country of Anga, ib.; review of
the myth, ib.; gives a feast to the poor
at Váranávata, 102; divides the victuals
amongst her sons at the evening meal,
110; left in charge of the family priest
Dhaumya during the absence of her sons
at the Swayamvara of Draupadí, 118;
desires her sons to share the acquisition
won by Arjuna, 123; fears the conse-
quences of her words, ib.; makes over to
Draupadi the duty of distributing the
victuals at supper, ib.; Brahmanical per-
version of her words, 131; natural inter-
pretation that she directed her sons to
share Draupadí amongst them confirmed
by the sequel of the tradition, ib.; her
affectionate greeting with Subhadrá, wife
of Arjuna, 152; remains at Hastinapur
during the thirteen years' exile of her
sons, 184; her affecting interview with
Krishna at his mission to Hastinapur,
259; comforted by Krishna with the as-
surance that her sons will conquer, 260;
Krishna takes leave of her, 270; her
spirited message to her sons, ib.; her
meeting with her sons after the great
war, 362; her joy as they lay their heads
at her feet, 363; her affecting meeting
with Draupadí, ib.; arrives at Manipura
mounted upon Garura, 412; departs with
the Maharaja and Gándhárí to the jungle
on the Ganges, 439; her death, 441.
Kuru, son of Hastin, 48.
Kurukshetra, plain of, 274; identified with
the field of Paniput to the north-west of
the modern city of Delhi, 274, note; the
camps of the Kauravas and Pandavas
separated by a lake, 277; lit up by
torches during a night battle, 316; Bala-
ráma recommends Duryodhana and Bhí-
ma to fight in the middle of the plain,
337; appearance of the plain on the
evening of the last day of the war, 355;
sad procession of the women, 364; tri-
umphant procession of the Pándavas,
369.
Kuvera, god of wealth, gardens of, 191.
Madra, country of, situated on the southern
slope of the Himalayas, 67; the ancient
name of Bhutari, ib.; barbarous customs
of the people, 68, 325.
Mádrí, wife of Raja Pándu, 63; burns her-
self with his dead body, 64, 69; the sister
of the Raja of Madra, 67; difficulties as
regards her birth, 68; similarity of her
Satí to the Thracian custom, 70; paral-
leled in modern times, ib., note; said to
have borne two sons to the two Aswins,
71.
Magadhá, identified with Bahar, 64, note;
Serpent or Nága dynasty at, 147, note;
Bhima's combat with Jarásandha, Raja
of, 162; mythical character of the legend,
ib.; Raja of, attacks Bhíma on the second
day of the war, 302; his son slain by
Bhíma, 303; slain himself together with
his elephant, ib.
Mahá Bhárata, its importance, 3; its influ-
ence upon the Hindús, 4; Kshatriya
origin of the traditions and institutions,
37; exaggerations and embellishments of
the Kshatriya bards, ib.; falsifications and
interpolations of the later Brahmanical
compilers, 38; data by which the fact of
an interpolation can be established, ib.;
Buddhistic element, 39; form in which it
is exhibited in the present work, ib.;
neither a translation nor an analysis, but
a condensed paraphrase interspersed with
explanation, commentary, and historical
inferences, ib.; degree of credibility to
be attached to the subject matter, 40;
exaggerations and embellishments to be
treated with leniency, ib.; simple cha-
racter of ancient Hindú historians, 41;
ballad histories, ib.; excitement of the
audience, ib.; circumstances under which
portions are chaunted or read, ib.; tradi-
tions of, 42, 455; contradictions in the
mythical portions, 71; historical value of
the legends referring to the early rivalry
between the Kauravas and Pandavas, 73;
garbled by the Purohitas and Gurus, 82;
mythical character of all legends referring
to localities at a distance from Hastinapur,
100; composed in the age of Brahmanical
ascendancy, 168; compilers often tempted
by self-interest to exaggerate the respect
paid to the ancient sages, 169; legend of
Duryodhana's ludicrous mistakes at the
Rájasúya of Yudhishthira apparently
borrowed from the Koran, 173; expres-
sion of an avenging Nemesis, 175; war
of-see Bhárata; want of family sym-
pathy on the part of the Brahmanical
compilers, 360; adventures of Arjuna at
Manipura an illustration of the Brahman-
izing of the poem, 419; conclusion of the
poem, 454; modern Hindú belief in its
.virtues, 455; mythical reason for the
poem being called the Mahá Bhárata, ib.,
456, note; episodes in, 457; general cha-
racter of the episodes, ib.; absence of
historical value, 458; importance of the
legends referring to Krishna, ib.; their
significance, historical and religious, ib. ;
three other important legends, ib.; le-
gends of Krishna, 461; story of Nala and
Damayantí, 478; legends of Devayání,
508; story of Chandrahasa and Bikya,
522.
Mahawanso, description in, of the ploughing
of consecrated ground by a Buddhist
sovereign, 434.
Mahendra mountain, the abode of Parasu
Ráma, 145; a range of hills on the coast
of Coromandel, ib., note.
Malabar, women of, their peculiar privi-
leges, 420, note.
Manipura, the modern Munnipore, Ar-
juna's amour with the daughter of the
Raja, 145; the Raja gives her to Arjuna
on condition that any son she may bear
shall be left with him, ib.; Serpent or
Nága dynasty at, 147, note; significance
of Arjuna's amour, 148; the modern
Munnipurees, a genuine relic of the
Scythic Nágas, ib., 149, note; country
entered by the horse in the seventh ad-
venture, 404; mythical description of
Raja Babhru-váhana and his Raj, ib.;
Sanskrit spoken by the people, 405; city
and palace, ib.; waggons and fire weapons,
ib.; exhaustless revenues, ib.; wealth
and virtues of the Raja, ib.; talents and
bravery of the Minister, 406; magnificent
Council hall, ib.; perfumes distributed
by beautiful girls, ib.; horse taken into
the Council hall, 407; the Raja discovers
that Arjuna is his father, ib.; resolves on
restoring the horse and offering the Raj
to Arjuna, 407; description of the meet-
ing between the Raja and Arjuna, and
its consequences, 409; modern conversion
of the Munniporees from serpent-worship
to Hinduism, 421; late origin of the con-
version proved by the evidence of lan-
guage, ib.; Brahmanical description of
the city and people, 422; reference to
artillery, ib.; poetical imagination mani-
fested in the description, 423; adaptation
of the mythic description of the city of
serpents to the tastes of the modern Mun-
niporees, 424; locality of the adventures
of the horse still pointed out, 425.
Mantras, or hymns, 5, note.
Marriage, Vedic conception of, 29; allu-
sions to polygamy in the Vedas, 29, note;
Gandharva form, 48; injury inflicted
upon a son by the marriage of an aged
father, 51, note; ancient custom of rais-
ing up seed to a deceased kinsman, 54,
58; abduction of women by Kshatriyas
sanctioned by Brahmanical law as Rák-
shasa marriages, 57; distinction between
a Rákshasa and a Gandharva marriage,
ib., note; Kshatriya tradition of Vyasa
raising up heirs to the deceased Raja
compared with the story of Ruth, 62; pro-
miscuous intercourse prevailing amongst
the people of Madra, 68; monogamy of
Dhritarashtra compared with the poly-
gamy of his predecessors, 72; nuptial
rites of Bhíma and Hidimbi performed by
Yudhishthira, 109; extraordinary honey-
moon, ib.; marriage of an Aryan to an
Asura referrible to the Buddhist period,
110; important story of the marriage of
the five Pandavas to Draupadi, daughter
of Raja Drupada, 115; extensive modi-
fications of the tradition in order to re-
concile the polyandry with modern ideas
of morality, ib.; polyandry an institution
still existing in Thibet, 116; three differ-
ent theories of the origin of the institu-
tion, 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, ib.; origin of
the Swayamvara, 117; women regarded
as prizes, ib.; Buddhistic legend of the
marriage of brothers with their half sis-
ters, 117, note; decay of the two institu-
tions of polyandry and the Swayamvara,
118-see Swayamvara; conversation be-
tween Yudhishthira and Arjuna respecting
the marriage of Draupadí, 123; Draupadi
distributes the provisions at supper in the
place of Kuntí, ib.; Kuntí and Draupadí
proceed by themselves to the palace of
Drupada, 125; Yudhishthira as the elder
brother requested to decide as regards
the marriage, 126; marriage of Draupadí
to the Pandavas in the order of their
respective ages, ib.; reference of the mar-
riage to the earliest period in Hindú
history, 127; comparison of the Swayam-
vara and polyandry, 130; plain indica-
tions of polyandry as an institution in the
narrative of events immediately succeeding
the Swayamvara, 130; acknowledgment
of the right of the elder brother to choose
a wife for the family, 132; marriage rites
deferred till Raja Drupada could be con-
sulted, ib.; Draupadi treated during the
interval as a damsel betrothed to all five
brothers, ib.; strange domestic life which
accompanied the institution of polyandry,
142, and note; matrimonial law, ib.; its
dubious authenticity, ib.; intervention of
Nárada, 143, note; proofs that the alleged
matrimonial law is a myth, 144; wives
not unfrequently won or lost at gambling
matches, 184; law against the abduction
of a woman without first conquering her
husband, 201; ancient saying that the
brother of the Rání is always to be feared
by the Raja, 211; jealous fears of the
Rání respecting Draupadí allayed by the
story of the five Gandharvas, 227; belief
in the amours of invisible demons, 228;
peculiar incidents in Kíchaka's amour,
230; asks his sister to send her waiting
maid to his house, 230; scene between
Kíchaka and the waiting maid in the
Council hall, ib.; incident of Dhrishta-
dyumna sleeping in his camp surrounded
by his women, 349; conversation between
Draupadi and the ladies of Krishna upon
polygamy and polyandry, 390; the Prince
who had a thousand wives, 396; legend
of the disobedient wife who was trans-
formed into a rock, 397; refused when a
girl to obey her future husband, ib.;
married to a Rishi, but refused to fulfil
her duties, ib.; plagues her husband in
every way, 398; the husband tells her
not to do whatever he wishes her to do,
ib.; success of the experiment, ib.; final
wickedness of the woman, ib.; the Rishi
curses her that she shall be a rock until
Arjuna releases her, 399; the horse fas-
tened to a rock, and Arjuna releases both
the horse and the woman, ib.; legend of
Sadnova, ib.; legend of the country of
Amazons, 401; oriental idea of happi-
ness, 418; moral lesson involved in the
fable of the disobedient wife, ib.; Hindú
conception of a bad wife, ib.; privi-
leges of the Nair women, 420, and note;
marriage rites of Nala and Damayantí
performed by Raja Bhíma, 485; re-
fusal of Nala to take refuge in the house
of his wife's father, 488; love passages
between Kanju and Devayání, 510;
law against the marriage of a daughter
and a pupil, ib.; question of whether
Yayáti espoused Devayání by taking her
by the hand, 516; marriage rites of
Yayáti and Devayání performed by Sukra,
517; love passages between Yayati and
Sarmishtha, ib.; Bikya requests her
father to give her to a husband, 522;
marriage of Bikya and Chandrahasna,
Maruts, or breezes, distinguished from
Váyu, 9, 25.
Massagetæ, horse sacrifices of, 380.
Matsya, the fish-girl, and mother of Vyása
the sage, 60; myth identifying her with
Satyavatí, ib.; the myth proved to be a
later interpolation, ib.; her amour with
Parásara, ib.
Matsya, country or city of, 61, 62, note.
Maya, or a delusion of the mind, 392, note.
Middle Country, Rajas of, 165.
Mithila, identified with the modern Tirhút,
64, note.
Monotheism, its co-existence with poly-
theism, 19, note.
Moon. See Chandra.
Müller, Professor Max, his translation of
a monotheistic hymn from the Rig-Veda,
28.
Munnipur. See Manipura.
Nágas, or serpents, in the forest of Khán-
dava, protected by Indra, 141; interpre-
tation of the myth, ib.; the burning of
the forest opposed by the Scythic Nágas,
ib.; amour of Arjuna with Ulúpí intro-
duced to represent him as the mythical
ancestor of the tribe, 146; prominent
part taken by them in the history of
ancient India, ib.; confusion between the
Nágas as serpents, and the Nágas as
Scythians, 147; ancient conflict between
the Brahmans and the Nágas merged in
the later religious wars between the
Brahmans and the Buddhists, ib.; Nágas
originally distinct from the Aryans, but
now either Kshatriyas or Buddhists, 148;
established themselves in Magadhá and
Munnipur, 147, note; invasion of Lydia,
ib., note; their magnificent city, 411;
beautiful wives, jewels, and lake, ib.;
refuse to send the life-restoring jewel to
Arjuna, ib. See Serpents.
Nair women, their peculiar privileges, 420,
Nakula, the fourth Pándava, learns the art
of taming and managing horses from
Drona, 75; engaged by Raja Viráta as
master of his horse, 207.
Nala, Raja of Nishadha, or the Bhíl country,
480; his love for Damayantí, ib.; the
swan with golden wings induces Dama-
yantí to think of no one but him, ib. ; pre-
vailed on by the four gods to ask Dama-
yantí to choose one of their number, 482;
rendered invisible by Indra, ib.; enters
the inner apartments of the palace of
Raja Bhíma, ib.; Damayantí refuses to
choose any husband but him, 483; he re-
monstrates, ib.; her fidelity, ib. ; the day
of the Swayamvara, 483; each of the four
gods assumes his form, 484; Damayantí
discovers him and gives him the garland,
ib.; his vow to Damayantí, ib. ; the gods
give him divine gifts, ib.; his marriage to
Damayantí, 485; Kali plots with Dwá-
para for his destruction, 486; twelve
years of happiness, ib. ; he prays to the
gods with unwashen feet, and Kali takes
possession of him; tempted by Kali to
gamble with his brother Pushkara, ib.;
his losses, ib.; his friends vainly remon-
strate, ib.; the chief men of the Raj
interpose through Damayantí, ib. ; inter-
ference of the Council, 487; Damayantí
retires from the Hall, ib.; loses his Raj
but refuses to stake his wife Damayantí,
ib.; retires with her into the jungle, ib. ;
cruel proclamation of Pushkara, ib.; the
birds fly away with Nala's only covering,
ib.; they mock him, 488; he entreats
Damayantí to go to her father's house,
ib.; she refuses unless he will accompany
her, ib.; he refuses to take refuge with
his wife's father, ib.; the two fishes, ib. ;
dire extremity, ib.; tempted by Kali to
abandon his wife in the jungle, ib.;
severs his wife's garment, 489; his irreso-
lution, ib.; his flight, ib.; rescues a ser-
pent from a circle of fire, 491; his form
changed by the serpent, ib.; takes serv-
ice with Rituparna, Raja of Ayodhya,
under the name of Váhuka, ib.; meets his
old charioteer Varshneya, 492; his even-
ing song, ib.; his explanation, ib. ;
Bráhmans sent to search for him, 493;
his groaning on hearing their proclama-
tion, 495; his response to the proclama-
tion, 497; consulted by Raja Rituparna
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