as regards the second Swayamvara of
Damayantí, 497; his anguish, 498; en-
gages to drive from Ayodhya to Vadarbha
in a single day, 495; his choice of horses,
ib. ; his drive from Ayodhya to Vidarbha,
ib.; his marvellous driving, ib.; proves
the skill of Raja Rituparna in the calcu-
lation of numbers, 496; teaches Ritu-
parna the secrets of horsemanship in
return for the secrets of dice, ib.; freed
from Kali, ib.; approaches the city of
Vidarbha, ib.; his driving recognized by
Damayantí, ib.; she fails to recognize
him as Váhuka, 497; his interview with
her maid-servant Kesiní, ib.; his anguish,
491; Kesiní perceives his divine powers,
ib.; Nala sends her children to him, 499;
his emotion, ib.; Damayantí receives him
in the garb of a widow, ib. ; the recon-
ciliation, 500; rejoicings in Vadarbha,
ib.; he recovers his Raj from Pushkara,
501; his happy reign, ib.

Nala and Damayantí, story of, 478; to be
referred to the Vedic period, ib. ; proofs
that the story belongs to a late stage in
the Vedic period, ib.; advance of the
Aryans into the Dekhan, 479; degenera-
tion of the Vedic deities, ib.; supernatural
details, ib.; wide interval between the
age when the events occurred and the age
when the poem was composed, ib. ; main
incidents in the story, ib.; (1.) The loves
of Nala and Damayantí, 480; (2.) The
Swayamvara of Damayantí, 483; (3)
The gambling match between Nala and
Pushkara, 485; (4.) The exile of Nala
and Damayantí, 487; (5.) Nala's deser-
tion of Damayantí, 489; (6.) Adventures
of Nala, 491; (7.) Discovery of Dama-
yantí, 492; (8.) Discovery of Nala, 493;
(9.) Nala's drive from Ayodhya to Vid-
arbha, 495; (10.) Damayantí recovers her
husband, 497; (11.) Nala recovers his
Raj, 501; review of the tradition, ib.;
conflict of ideas indicative of two different
eras, 502; opposition of heroic and re-
ligious ideas in the character of Nala, ib. ;
freedom of intercourse which prevailed in
the Vedic period veiled by the introduc-
tion of supernatural details, 502; incident
of Nala's making his way to the inner
apartments disguised by the incident of
the spell, 501; the second Swayamvara
opposed to Brahmanical ideas, ib.; con-
ception of an avenging Nemesis, ib.;
gambling not regarded as a vice, 505;
graphic pictures in the story, ib.; Dama-
yantí and her maidens, ib.; the Swayam-
vara of Damayantí compared with that of
Draupadí, ib.; the gambling match of
Nala compared with that of Yudhishthira,
ib.; the wife's devotion, 506; episode of
the birds, ib.; episode of the fishes, ib.;
scene in the hut, ib.; night scene of the
horde of wild elephants trampling down
the caravan, ib.; palace life, ib. ; exqui-
site description of the interview between
Nala and Damayantí, 507.

Nanda, the putative father of Krishna,

463; carries tribute to Raja Kansa, ib.
Nara, a form of Vishnu, 262, note; Nárá-
yan, a form of Vishnu, ib., note.
Nårada, the sage, his intervention in the
matrimonial arrangements of Draupadí
and her five husbands, 143, note; present
with other Rishis at the Council of the
Kauravas summoned to receive Krishna,
262; visits Dwáraká with two other sages,
443; carries the news of the Swayamvara
of Damayantí to Indra, 481.
Naramedha, a human sacrifice, a Brahman
advises the Raja to perform one in the
sixth adventure of the Horse, 403; merit
of the sacrifice, ib.; performed by Bráh-
mans and Saniases who were cannibals
and wine-drinkers, ib.; performed by
Rávana, ib.

Nemesis, the avenging, finds expression in
the story of the Pandavas, 175; in the
story of Nala, 501.

Noose, Arjuna's skill in throwing it, 88.

Omens, evil, 325; effect of the appearance
of the owl devouring the birds upon the
mind of Aswattháma, 356; fearful ap-
pearance of, before the destruction of
Dwáraká, 441, 443.

Panchála, Raj of, 75, 78, note; its geo-
graphical position, 96.

Pandavas, the five sons of Raja Pándu, 64;
return to Hastinapur after their father's
death, 65; kindly received by their uncle
Dhritarashtra, ib.; myth that they were
directly begotten by the gods, 70; main
incidents in their early life, 73; narrative
of the jealousies between them and the
Kauravas, 74; their education, 75; defeat
Drupada, Raja of Panchála, 96; increased
jealousy of the Kauravas, 97; sent by
Maharaja Dhritarashtra to the city of
Váranávata, 99; their first exile, 100;
authentic tradition of the first exile lost
in a later fiction, ib.; warned by Vidura,
101; plot of the Kauravas to burn them
in their house at Váranávata, ib.; their
magnificent reception at Váranávata, ib. ;
suspicions of Yudhishthira, ib.; dig a
subterranean passage, ib.; Bhíma antici-
pates the plot by burning the house of
Parochana, 102; they escape with their
mother Kuntí into the jungle, ib.; story
to be referred to the later age of Brah-
manism, ib.; representatives of the Aryan
people in India, 104; their life as mendi-
cant Bráhmans in the city of Ekachakrá,
110; leave the city of Ekachakrá after
Bhíma's victory over Vaka, 112; import
ant story of their marriage to Draupadí,
daughter of Raja Drupada, 115; exten-
sive modifications of the tradition in order
to reconcile the polyandry with modern
ideas of morality, ib.; resolve on attend-
ing the Swayamvara of Draupadí, 118;
engage Dhaumya to be their family
priest, and leave Kuntí in his charge,
119; their fierce battle with the Rajas at
the Swayamvara, 122; lead away Drau-

padí, 122; inform their mother that they
have gained an acquisition, 123; desired
by Kuntí to share it, ib.; postponement
of the marriage, ib.; Draupadí distributes
the provisions at supper in the place of
Kuntí, ib.; discovered by Dhrishta-
dyumna to be Kshatriyas, 124; invited to
the palace of Raja Drupada, ib.; Yud-
hishthira's reply, ib. ; grand reception of
by Raja Drupada, 125; make known
their birth and lineage, ib.; married to
Draupadí, 126; live in tranquillity at
Kámpilya, ib.; alarm of the Kauravas,
ib.; return to Hastinapur and division of
the Raj, 127; probable incidents of the
marriage, ib.; myth that they were five
Indras, 131; no further allusion to the
exceptional character of the marriage,
136; significance of the alliance as pro-
moting the fortunes of the Pándavas, ib. ;
division of the Raj not a division of the
territory, but of the family, 138; migra-
tion from Hastinápur to the country of
Khándava-prastha, ib.; origin of the con-
fusion between the migration and the
division of the Raj, 139; omission in the
tradition of all reference to the clearing of
the jungle, ib.; memory of the incident
preserved in the later myth of the burn-
ing of the forest of Khándava-prastha,
140; remains of their Raj at Indra-pras-
tha between Delhi and the Kútub, 141;
their strange domestic life with one wife,
142, 143, note; legend of their five houses,
142; alleged breach of the matrimonial
law by Arjuna, ib.; his exile, 143; period
of the exile a blank in their history,
153; prosperity of their Raj, 154; wars
of, in connection with the Rajasúya of
Yudhishthira, 162; their mirth at the
ludicrous mistakes of Duryodhana at the
Rojasúya, 173; proposal of Duryodhana
to invite them to a gambling match, 175;
the invitation, 176; reluctance of Yud-
hishthira, 177; arrive at Hastinapur with
Kuntí and Draupadí, ib.; pay visits of
ceremony to the Maharaja and Rání, ib.;
receive the visits of their friends, 178;
proceed to the gambling pavilion, ib.; for-
bidden by Yudhishthira to interfere when
Draupadi was assaulted in the gambling
pavilion, 182; commanded by the Maha-
raja to return to Indra-prastha, 183; lose
their Raj, ib.; depart into exile, 184;
unpardonable nature of the affront put
upon them, 186; impressive picture of
their departure, ib.; their second exile,
187; tradition of the twelve years of
jungle life to be distinguished from the
fiction of the thirteenth year, ib.; theory
that the twelve years of exile were origin-
ally twelve months, and that the thirteenth
year was an intercalary month introduced
to complete the solar year, 187; legend of
the twelve years' exile partly mythic and
partly authentic, 188; legendary sketch
of their life in the jungle, ib.; pilgrimages
to holy places, ib.; instructions of Bráh-
man sages, ib.; mythological portion of

the legend of the twelve years' exile, 189;
description of the subject matter, ib. ;
introduced to confirm the myth that they
were the sons of the ancient gods of the
Hindús, ib.; samples of the myths, 190;
authentic portion of the legend of the
twelve years' exile, 193; indications that
they never wandered at a great distance
from their Raj, ib.; their life in the
jungle, ib.; four incidents in, 194; (1.)
The capture of Duryodhana and Karna
by the Gandharvas, ib.; similarity be-
tween the story of their rescuing Duryod-
hana and Karna, and the feast given by
Yudhishthira, to the rescue of Lot by
Abraham, and feast of bread and wine,
195; (2.) The Vaishnava sacrifice per-
formed by Duryodhana, which they refuse
to attend, 196; (3.) Yudhishthira's dream
that the animals implored him to leave
the jungle, 198; move to the forest of
Káma, 199; (4.) Attempt of Jayadratha
to carry off Draupadí, ib.; pursuit of
Jayadratha, 201; force him to submis-
sion, 202; prepare for dwelling in
disguise in a foreign city during the
thirteenth year, 204; difficulties in refer-
ence to the authenticity of the story, ib. ;
story of the amour between a Commander
and a waiting-maid an authentic tra-
dition, ib.; wide difference between the
tradition of the amour and the traditions
of the house of Bhárata, 205; difference
in the conception of the Gandharvas,
ib. possible separation of the tradition
of the amour from the myth of the ad-
ventures of the Pándavas during the
thirteenth year, ib.; tradition of the
thirteenth year, ib.; stipulation as re-
gards disguise, ib.; determine to go to
the city of Raja Viráta, 306; conceals
their clothes and weapons on a tree in the
place of burning, ib.; set up a dead body
to guard the tree, ib.; assume new names
and apply for service to Raja Viráta, ib. ;
their respective duties, 207; their tran-
quil life, 208; mode in which they shared
their emoluments, ib.; Raja Viráta en-
gages to assist them in the recovery of
their Raj, 225; review of the legend of
the thirteenth year, 226; elimination of
the amour of Kíchaka, ib.; mythical de-
tails in the story, 232; geographical de-
tails, ib.; futile attempts of the Brah-
manical compilers to associate them with
remote quarters of India, 234; mythical
character of the scene in which they pre-
sented themselves to Raja Viráta, 234;
Yudhishthira and Bhíma provoke dis-
covery, ib.; mythical details respecting
them, 237; marriage of Abhimanyu and
Uttara treated as a myth, 238; disap-
pearance of Raja Viráta after the mar-
riage and reappearance of Drupada as
chief ally, 239; subsequent negotiations
and preparations carried on in the city of
Raja Drupada, ib.; questionable charac-
ter of Krishna's subsequent association
with them, 241; history of the negotia-

tions which preceded the great war treated
under four heads, 241; (1.) Great Coun-
cil of the allies after the marriage feast,
ib.; speech of Krishna, 242; speech of
Balarama, 243; speech of Satyakí, ib. ;
second speech of Krishna, 245; breaking
up of the Council, ib.; mythical charac-
ter of the details which associate Krishna
with the Pándavas, 246; mythical efforts
of Duryodhana and Arjuna to win over
Krishna to their respective sides, ib. ;
desertion of Salya, Raja of Madra, 248;
(2.) Embassy of the family priest of
Drupada to Hastinapur, 249; demand the
restoration of their Raj, 250; Bhishma's
reply, ib.; Karna's message, ib.; (3.)
Embassy of Sanjaya, 252; receive Sanjaya
in Council, 253; Yudhishthira's reply to
the message of Sanjaya, 254; Krishna's
reply, ib.; Yudhishthira's public mes.
sage to the elders at Hastinapur and
secret message to Duryodhana, 255; (4.)
Mission of Krishna to the Kauravas, 256;
Council of the Kauravas held to receive
the mission, 262; Kunti's spirited mes-
sage to her sons, 270; desired by Krishna
to prepare for war in the plain of Kuruk-
shetra, 271; mythical character of the
mission of Krishna, ib.; march to the plain
'of Kurukshetra, 274, 277; marshal their
forces and appoint Dhrishta-dyumna to be
their generalissimo, 276; separated from
the Kauravas by a lake, 277; Balaráma
visits the camp but refuses to engage in
the war, ib.; interchange of challenges
with the Kauravas, 279, 280; their wrath
at the challenge sent by Duryodhana,
281; their reply, ib.; Bhishma and
Drona excuse themselves from fighting on
their side, 297; their joy at the desertion
of Yuyutsu, ib.; repulsed by Bhishma
but rallied by Arjuna, 302; their suc-
cesses on the second day of the war, ib. ;
their tremendous charge on the third day
in the form of a half moon, 304; terrible
slaughter, ib.; unable to
the
oppose
Kauravas, who are drawn up in the form
of a spider's web, 311; prevented by Ja-
yadratha from rescuing Abhimanyu, 312;
their exultation on the death of Jayadra-
tha, 315; the conflict at midnight, in
which the battle goes against them, ib.;
their joy on the death of Drona, 317;
charged by Karna, 325; their triumph on
the death of Duhsásana, 328; triumph on
the death of Karna, 329; eighteenth and
last day of the great war, 331; utter de-
feat of the Kauravas, ib.; discover the
concealment of Duryodhana and proceed
to the lake, 332; go with Krishna to see
Duryodhana after his thigh was smashed
by Bhíma, 340; consoled by Krishna,
341; proceed to the camp of the Kau-
ravas and obtain great spoil, ib.; Krishna
engages that they shall prove more duti-
ful to the Maharaja and the Rání than
the Kauravas, 344; Aswattháma promises
Duryodhana that he will slay them, 347;
design of Aswattháma to break into their

camp, 348; their absence in the camp of
the Kauravas, 349; their own camp
entered by a single gateway, ib.; As-
wattháma enters the camp whilst Kripa
and Kritavarman guard the gateway, ib.;
slaughter of Dhrishta - dyumna, 350;
screaming of the women and general con-
fusion, ib.; the five sons of the Pán-
davas rush out and are slain one after the
other by Aswattháma, ib. ; fearful slaugh-
ter amongst the followers and servants,
ib.; escape of Aswattháma with the five
heads of the five sons of the Pandavas,
351; informed of the massacre by the
charioteer of Dhrishta - dyumna, 352;
Draupadí decries the idea of their ruling
as Rajas, 353; mythical character of the
efforts of Krishna and Vyása to reconcile
them with the Maharaja, 359; impossi-
bility of a real reconciliation between
parents and the murderers of their sons,
ib.; necessity for a feigned reconciliation,
360; narrative of the reconciliation, ib.;
they go out to meet the Maharaja ac-
companied by Krishna, ib.; prostrate
themselves at the feet of the Maharaja,
361; the Maharaja crushes up the iron
image of Bhíma, ib. ; embraces all five in
turns, ib.; the reconciliation, ib.; affect-
ing interview with Gándhárí, 362; sent
by Gándhárí to their mother Kuntí, ib. ;
they lay their heads at her feet, ib.; re-
view of the narrative, 363; their ladies
receive the ladies of Krishna, 390; con-
versation on polygamy and polyandry,
ib.; duration of their Raj for thirty-six
years after the great war, 438; three in-
cidents during the period, ib.; (1.) The
exile and death of Maháraja Dhritarash-
tra, ib.; visit the Maháraja on the banks
of the Ganges, 439; Vyása the sage as-
sembles the ghosts of all who were slain
in the great war, 440; perfect friendship
between the Pándavas and Kauravas, ib.;
(2.) The destruction of Dwáraká, 443;
(3.) The exile and death of the Pandavas,
453; they assume the garb of devotees,
454; die on the Himálaya mountain, ib.;
review of the narrative, ib.; mythical
details, ib. improbability of the exist-
ence of intimate relations of the Pán-
davas and the Yádavas, 459.

Pándu, the pale, birth of, 54; legend of his
early life, 63; marries two wives, Kuntí
and Mádrí, ib.; his reign, 64; devotes
himself to hunting in the Himalayas, ib. ;
his five sons known as the Pándavas, ib.;
cursed by a sage, ib.; his mythical cam-
paigns, ib., note; takes the vow of celi-
bacy, ib.; his death, ib.; review of the
legend, 65; probably a leper, 66, 69, note;
suspicious details respecting his marriages,
66; mythical account of his death, 69;
absurd details, ib.

Paramita, Rání of the Amazons. See Ama-

Parasu Ráma, or Ráma with the axe, 53;
visited by Arjuna, 145; teaches Arjuna
the use of arms, ib.

Parikshit, son of Abhimanyu and grandson
of Arjuna, succeeds to the Raj of Hastin-
ápur, 453.

Pavilions appointed for the reception of the
Rajas at the Rajasúya of Yudhishthira,
165; gambling at Hastinápur, 178.
Páyasa, or sacred food of rice and milk, 160.
Polytheism, its co-existence with mono-
theism, 19, note.

Poor, feasted by Kuntí at Váranávata,
102.

Prabhása, a place of pilgrimage near Dwá-
raká, 146; visited by Arjuna, ib. ; visited
by Balaráma during the great war, 277,
and note; proclamation of Krishna that the
people should go and worship there, 445;
general tumult and massacre, 447.
Pradyumna, son of Krishna, slain at Prab-
hása, 447.

Presents, custom of, 101; at the marriage of
Draupadí, 125.

Prishata, Raja, the father of Drupada, 78,
note.

Priya, a princess of Kapila, afflicted with
leprosy, 69, note, 117, note.
Processions, that of Duryodhana from the
place of sacrifice to his palace, 197; of
damsels to meet Prince Uttar, 224; of
the blind Maháraja and all the women of
his household to the plain of Kurukshetra,
354; of the widows, 364; of the Pándavas
from the plain of Kurukshetra to the city
of Hastinapur, 368; picture of, 372;
magnificent one at Manipura, consisting
of Brahmans and Rishis, virgins with
necklaces and garlands, Chieftains and
Ministers,soldiers, fire-workers, tradesmen,
artisans, singing and dancing-girls, 407,
408, 423; triumphant entry of Arjuna
into the city of Hastinápur, 415; proces-
sion of Rajas and Rishis with pots of
Ganges water at the Aswamedha of Yud-
hishthira, 429; description of a Buddhist
procession, 434.

Pugilism, 85; in the court of Raja Viráta,
209.

Purochana, a retainer of Duryodhana, 101;
burnt alive at Váranávata, 102.
Puru, son of Yayáti, and ancestor of the
Pándavas and Kauravas, 519.
Purohitas, or family priests, 78; correspond-
ing to hereditary chaplains, 79; their
duties as priests in families, as instructors
in the Sastras, as confidential advisers,
and as envoys, 80; question of whether
they existed amongst the ancient Ksha-
triyas, 81; their garbling of the Mahá
Bharata, 82; obligation of every Raja to
engage one, 81, note; occupied a position
previously held by charioteers, 91; Puro-
hita of Drupada sent as envoy to the Pán-
davas, 124.

Pushkara, brother of Nala, engages in a
gambling match with Nala, 486; wins

the Raj, 487; his cruel proclamation, ib.
Rain, Raja of, his war with the Hot Season,

VOL. I.

465; assembling of the clouds in battle-
array, 466; flight of the Hot Season, ib. ;
joy of the earth, ib.

Rain, importance of the deity of, 8; gods
of, ib.

Raivataka mountain, 150.
Raj, Hindú model, 154.

Rajas, mythical character of the catalogue
of those present at the Swayamvara of
Draupadí, 134; Brahmanical ideal of the
rule of a Raja, 154; general prosperity
insured by their virtues, ib.; Rajas of
the Middle and South Countries, 165;
present at the Rajasúya of Yudhishthira,
ib.; their probable character, 167; topics
of conversation, 168; splendour of their
courts in the age of Brahmanical ascend-
ancy, ib.; habit of siding with that party
whose messenger arrived first, 245; in-
stallation of-see Installation.

Rajasúya, or royal sacrifice, of Yudhish-
thira, 154, 155; political significance of
the Rajasúya as an assertion of sove-
reignty at a national banquet, combined
with a religious significance as a sacrifice
to the gods, 155; conception of sacrifice
amongst the Kshatriyas, ib.; decline of
the political element during the Brah-
manical ascendancy, 157; absence of
allusions to animal sacrifice, although it
formed part of the ancient rite, 160, and
note; division of the legend of, into four
sections, viz. (1.) Preliminary conquests,
161; limited area of conquest, ib.; idea
of the Rajasúya in its original application,
161; idea extended to universal conquest,
162; the conquests of the four younger
brothers of Yudhishthira, ib.; mythical
character of the narrative, 163; (2.) The
sacrifice and feast, 164; assembling of the
Rajas to the Rajasúya, 165; magnificent
pavilions appointed for the reception of
the Rajas, ib.; assembling of all the four
castes, ib.; place of sacrifice, 166; Vyása
the chief of the sacrifice, ib.; Sasarman,
leader of the choir of Bráhmans, ib.;
Dhaumya and Yajna-walkya, the sacred
cooks, ib.; choir of young Bráhmans, ib. ;
the great feast, ib.; distribution of food
and gifts, ib.; mythical respect shown to
the Brahmans, ib.; exaggeration in the
description of the sacrifice and feast, ib. ;
probable picture of the real scene, 167;
probable character of the sacrificial rites,
ib.; the place of sacrifice strewed with
Kusa grass, ib.; the sacrificial fire, ib.;
presentation of the Homa, ib.; invocations
to Agni, ib.; nature of the sacrifice, ib. ;
invocations to Indra and all the gods to
descend and partake of the offerings, ib. ;
probable character of the Rajas who were
present at the Rajasúya, ib.; reason why
the authentic tradition is lost in mythical
exaggerations, 168; the early tradition
modelled to suit the tastes and ideas of a
later period, 169; (3.) The death of Sisu-
pála, ib.; legend of the presentation of
the Argha to the greatest Chieftain present
at a Rajasúya, ib.; Sisupála threatens to

37

spoil the sacrifice and is slain by Krishna
170; Rajasúya saved by Krishna, ib.;
discrepancy between the legend of the
Argha and the mythic account of the
pavilions, 171; incident to be referred to
the Krishna group of legends, ib.; pre-
sentation of the Argha attributed to the
Buddhist period, ib.; story of Duryod-
hana's ludicrous mistakes and jealous
wrath against the Pándavas, 172; the
fiction borrowed from the Koran, 173;
possibility of its originating from two in-
dependent sources, 174; reasons why
Duryodhana could not perform the sacri-
fice, 196.

Rakshasas, aborigines of India, their mar-
riages, 57.

Ráma, Raja of Benares, afflicted with lep-
rosy, 69, note.

Rámáyana, its importance, 3; its influence
upon the Hindús, 4; Kshatriya origin of
the traditions and institutions, 37.
Rání, the Queen or wife of the Raja, 211;
ancient saying that her brother is always
to be feared, ib.

Ratnapura, city of, 412.

Rávana, his performance of a human sacri-

fice known as a Naramedha, 404.
Religious ideas, language of praise to be dis-
tinguished from the expression of thought,
20; co-existence of monotheism with
polytheism, 19, note; monotheistic concep-
tion of one Supreme Being, as expressed
in the Vedas, 28; grand monotheistic
hymn, 27, note; refutation of the theory
of an instinctive monotheism peculiar to
the Aryans, 28, note; tenacity of the Hindú
belief in Brahmanical fables, when re-
presented as religious mysteries, 61; le-
gend of the Bhil who learnt archery by
practising in the presence of a clay image
of Drona, 83; religious worship paid in
modern times to favourite heroes, 84;
existing remains of Serpent worship, 147;
Brahmanical ideal of paternal rule, 154;
general prosperity ensured by the virtues
of a Raja, ib.; piety of a people preserved
them from all calamity, ib.; legend of the
presentation of the Argha to Krishna at
the Rajasúya, 171; death of Sisupála a
religious myth representing the opposition
of Vishnu to Siva, and enforcing the wor-
ship of Krishna as an incarnation of
Vishnu, ib.; chakra of Krishna an emblem
of the divine wrath of Vishnu, 172;
ideas connected with ghosts, 226; belief
in the amours of invisible demons, 228;
Kauravas said to have ascended to the
heaven of Indra because they died fight-
ing bravely, 355; effect of the appearance
of the owl devouring the birds upon the
mind of Aswattháma, 356; conflicting
idea of an Aswamedha as a means for
curing melancholy and as an atonement
for sin, 382; incongruous ideas connected
with the worship of Krishna as manifested
by the women in Krishna's camp, 387;
later Brahmanical idea of the conquest of
the passions, atonement for sin, and acqui-

sition of religious merit, 390; power of
faith, 393, note; erowning sin of the
wife of the Rishi who gave the remains
of consecrated victuals to the hogs, 418;
Hindú worship of the Serpent as a guard-
ian deity, 424; ideas connected with the
Aswamedha-see Aswamedha; religious
merit acquired by the performance of
homa, 435; sacrifice of the horse to Indra,
instead of to the Sun, an indication of an
ancient change in the national religion,
437; the widows of the slain in the great
war rejoin their husbands by drowning
themselves in the Ganges, 441; grandeur
of the picture of the resurrection of the
dead, 442; perfect bliss involved in the
description, ib.; Hindú character of the
scene, 443; ideas involved in the destruc-
tion of Dwáraká, ib.; worshippers of
Vishnu persecuted by the worshippers of
Siva, 461; slaughter of the worshippers of
Vishnu by Raja Kansa, 463; worship of
the Govarddhana mountain by the Yá-
davas instead of Indra, 467; offering of
cakes and sweetmeats to the mountain, ib.;
wrath of Indra, who sends down rain to
wash away the country, ib.; Krishna
renders the mountain fiery hot, and raises
it over the people like an umbrella, ib.;
Indra worships Krishna as the Supreme
Lord, 468; sinful clation of the mistress
of Krishna, 469; Krishna forgives the
sins of a tailor, 470; singular adventures
of Kubja with Krishna, ib.; compared
with miracles in the New Testament, 471,
note; presence of the four Vedic deities at
the Swayamvara of Damayantí, 482; per-
sonification of the Kalí age, 485, note.
Religious rites, Vedie form of worship, 11;
connection of cookery and sacrifice, 12—
see also Sacrifice; invocation to the gods
at the opening of an exhibition of arms,
87; Arjuna's prayer to Drona before com-
peting at the Swayamvara of Draupadi,
122-see Rajasúya and Vaishnava; wor-
ship of the family gods at the installation
of a Raja, 369; ceremonies at the installa-
tion of Rajas-see Installation; sacrifice
of a horse-see Aswamedha; human
sacrifices-see Naramedha.

Revatí, daughter of Raja Raivata, married
to Balaráma, 475.

Rhadika, mistress of Krishna, disappears
with him on the night of the full moon,
468; her sinful elation, 469; abandoned
by Krishna, ib.; found by the women of
Vrindavana and returns to the river
Jumná, ib.

Rig Veda. See Veda.

Rishis, Brahman sages, absurdly introduced
into the Mahá Bhárata and Rámáyana,
38; myth that the Moon, as the ancestor
of the Lunar race, was begotten by one,
45; story of the Rishi in the shape of a
deer, 64; officiated at the Rajasúya of
Yudhishthira, 166; accompanied Arjuna
during his twelve years' exile, 145; accom-
panied the Pandavas during their exile,
188; present at the Council of the Kau-