ravas summoned to receive Krishna, 262; |
story of the Rishi who married a dis-
obedient wife and transformed her into a
rock, 397; story of an old Rishi who had
lived during many Brahmas on an island
in the sea, 413; he attends the Aswam-
edha of Raja Yudhishthira, ib.; legend
of the three Rishis who visited Dwáraká-
Viswamitra, Durvásas, and Nárada, 443;
trick played upon the three by the young
men, ib.; threats of the Rishis, ib.; their
departure, ib.; story of the three Rishis
purely mythical, 452. See also Bharad-
wája, Dhaumya, Drona, Durvásas, Gau-
tama, Kanwa, Nárada, Parásara, Parasu,
Ráma, Sasarman, Sukra, Vaisampayana,
Viswamitra, Vrihaspatí, Vyása, and Yaj-
na-walkya.

Rituparna, Raja of Ayodhya, Varshneya
becomes his charioteer, 487; Raja Nala
takes service with him as a horse-tamer
and cook, 491; desires to be present at
the second Swayamvara of Damayantí,
494; consults Nala, ib.; his skill in the
calculation of numbers, 496; teaches Nala
the secrets of dice in return for the secrets
of horsemanship, ib.

Rohini, wife of Vasudeva, Balaráma brought
up as her son, 462.

Rukmin, Raja of Vidarbha, joins the army
of the Pandavas, but is dismissed for his
extravagant pretensions, 278; goes over
to the Kauravas, but is dismissed for the
same reason, 279; returns to his own
country, ib.; mythical character of the
legend indicated by its apparent want of
purpose, ib. ; connection of the myth with
the legendary history of Krishna, ib.
Rukmini, daughter of Bhishmaka, Raja of
Vidarbha, carried off by Krishna, 475.

Sacrifice, connection of, with cookery, 12;
arrival of the Kshatriyas, 34; of snakes,
46, note; the Rajasúya, or royal sacrifice-
see Rajasúya; conception of, amongst the
Kshatriyas, 155; decline of the political
element of, during the Brahmanical ascen-
dancy, 157; change in the religious senti-
ment, ib.; simple idea of propitiating the
gods by delicious food, modified by the
complex idea that the deity was to be
propitiated by blood, and that animals
were to be slain as an atonement for sin,
ib.; mode by which the Bráhmans arro-
gated to themselves the sole right of
officiating at, 156, note; doctrine of, op-
posed by Buddha, 158; denounced by
Isaiah, 158, note; replaced by the Homa
and Payasa, 159; four different concep-
tions of, viz. (1.) The coronation ban-
quets of the Kshatriyas; (2.) The sacrificial
sessions of the Bráhmans; (3.) The flower
offerings of the Buddhists; (4.) The offer-
ing of Homa and Páyasa during the
Brahmanical revival, ib.-see Rajasúya;
the Vaishnava sacrifice performed by
Duryodhana, 196; horse sacrifice-see
Aswamedha, 377; human-see Nara-
medha.

Sadnova, legend of, 399; his father threat-
ens to put any one who delays joining his
army into a cauldron of boiling oil, ib.;
he takes leave of his mother and sister,
ib.; delays a little with his wife, ib.;
thrown into the cauldron, but preserved
by prayer, 400.

Satadeva, the youngest Pándava, learns
astronomy and the use of the sword from
Drona, 75; engaged by Raja Viráta as
master of his cattle and caster of nativities,
207.

Sakuni, brother of Gándhárí, accompanies
his sister to Hastinápur on her marriage
with Dhritarashtra, 65; his unscrupulous
skill in dice, 176; challenges Yudhish-
thira, ib.; his taunt, 178; plays the game
whilst Duryodhana lays the stakes, ib.;
wins every game, 179; plots with Duryod-
hana to seize Krishna, 269.
Sakuntalá, legend of, 47; Kálidása's drama
of, 48; historical form of the tradition,
ib.; her mythical birth, 50, note.
Sáliva, Raja of, refuses to take Ambá as his
wife, 53; country of, 58, note.

Salya, Raja of Madra, sells his sister Mádrí
to be wife to Raja Pándu, 64; barbarous
customs of his subjects, 68; deserts the
side of the Pándavas, but promises to
drive the chariot of Karna in his combat
with Arjuna, 248; his combat with Uttar
on the first day of the war, 301; Duryod-
hana asks him to drive Karna's chariot,
324; his indignation, ib.; sneers at the
birth of Karna, ib. ; Duryodhana receives
him with respect and ranks him with
Krishna, ib.; drives Karna against Ar-
juna, 325; his contention with Karna re-
specting the prowess of Arjuna, ib.;
Karna retorts by reference to the depraved
customs of his people, ib.; Karna's address
to him, 328; his command for one day,
the last of the great war, 330; his election,
ib.; slain by Yudhishthira, 331.
Samba, son of Krishna, dressed up as a
woman with child to insult the Rishis,
443.

Sanjaya, minister and charioteer of Mahá-
raja Dhritarashtra, 252; sent on an em-
bassy to the Pándavas, ib.; his diplomatic
qualifications, ib.; reaches the camp of
the Pandavas, and is surprised at the
greatness of their preparations for war,
253; received by the Pándavas in Coun-
cil, ib.; delivers the message of the Mahá-
raja, ib.; reply of Yudhishthira, 254;
reply of Krishna, ib.; Yudhishthira
sends by him a public message to the
elders at Hastinapur, and a secret message
to Duryodhana, 255; he delivers the
messages to the Maharaja, 256; his
mythical discourse on geography to the
blind Maharaja, 293; undeceives the
Maharaja as regards the image of Bhíma,
361.

Sántanu, son of Kuru, 48; legend of, 50;
marries a young wife, ib.; his death, 51;
review of the legend, ib.

Sarmishthá, the daughter of the Raja of the

Daityas, 512; her quarrel with Devayání
as regards the rank of their respective
fathers, ib.; pushes Devayání into a well,
ib.; engages to serve Devayání as a serv-
ant, 514; goes with Devayání to the well,
515; inquiries of Raja Yayáti respecting
her, ib.; accompanies Yayáti and his
wife Devayání, 517; her love passages
with Yayáti, ib.; gives birth to a son, ib.;
wrath of Devayání, ib.; her excuse, 518;
Devayání discovers that Yayati is the
father of her children, ib.; her defence,
ib.; Devayání returns to her father's
house, ib.

Sasarman, leader of the choir of Bráhmans

at the Rájasuya of Yudhishthira, 166.
Satí, no reference to, on the deaths of Sán-
tanu and Vichitra-vírya, 55; performed
by Mádrí, 64; original idea of, amongst
the Scythians, 69; Thracian custom, ib. ;
modern idea, 70, note; attempt to burn
Draupadí alive with the dead body of
Kíchaka, 216; distinction between the
Brahmanical idea and the slaughter of a
female favourite, 231; interference in a
Brahmanical Satí regarded with horror,
ib.; death of the chief wife of Karna, not
Satí, 366; no reference to, in the funeral
ceremonies of those who fell in the great
war, ib.; legend of the widows of the
slain in the great war rejoining their hus-
bands by drowning themselves in the
Ganges, 440; widows of Vasudeva burn
themselves upon the funeral pile, 450;
five widows of Krishna burn themselves,
451; not performed by the Ránís of Raja
Kansa, 474.

Satrájit, entrusts a jewel to his brother
Prasena, who is slain by a lion, 476; gives
his daughter Satyabhámá in marriage to
Krishna, ib.; murdered in his sleep, ib. ;
Krishna revenges his death, ib.
Satyabhámá, daughter of Satrájit, married
to Krishna, 476.

Sátyaki, a kinsman of Krishna, his speech
at the great Council of the Pándavas and
their allies, 243; struggles with Arjuna
and Bhíma to reach Jayadratha, 314;
his combat with Bhurisrava, ib.; Bhuris-
rava conquers him and prepares to cut off
his head, ib.; Arjuna interferes contrary
to rule, and cuts off the arms of Bhuris-
rava, ib.; insults Kritavarman at Prab-
hása for aiding in the revenge of As-
wattháma, 447; encouraged by Krishna,
ib.; slays Kritavarman, ib.; his death,
ib.
Satyavatí, marries the aged Raja Santanu,
51; marriage of her son Vichitra-vírya to
the two daughters of the Raja of Kasí,
53; requests Vyása, the sage, to raise up
seed to her deceased son, 54; myth that
she was identical with Matsya, the mother
of Vyása, 60; the myth proved to be a
later interpolation, ib.
Saurashtra, Raja of, 199.

Sáyana Acharya, commentator on the Rig
Veda, 10, note.

Scythians, strangled a royal concubine on

the death of the King, 70; Nágas, tribe
of, 146, 147; mythical, descended from a
being half woman and half serpent, ib.,
note; tradition of a golden plough, 433.
Sea, islands of, inhabited by Daityas, 192,
404; islands of, inhabited by a Rishi, 413.
Serpents, Janamejaya's sacrifice of, 46, note;
eity of, 74; in the forest of Khandava
protected by Indra, 141; interpretation of
the myth, ib.; the burning of the forest
opposed by the Scythic Nágas, ib.; Ar-
juna's amour with Ulúpí, the daughter of
the Raja of, 145; confusion between the
Nágas as serpents and the Nágas as
Scythians, 146; existing remains of ser-
pent worship, 148; serpent dynasty at
Magadha and Munnipur, 147, notes; in-
vasion of Lydia, ib., note; their magnifi-
cent city, 411; their beautiful wives,
jewels, and lake, ib. ; requested by Sesha-
nága to send the life-restoring jewel to
Arjuna to win the favour of Krishna, ib.;
they refuse, ib.; defeated by Babhru-
váhana, ib.; tender their submission and
give large presents, 412; deliver up the
jewels, ib.; Hindu worship of the serpent

as

a guardian deity, 424; exaggerated
idea of a city of cobras, ib.; Damayantí
rescued from the toils of a serpent, 489;
a serpent rescued by Nala from a circle
of fire, 491; form of Nala changed by a
serpent, ib.

Sesha-nága, the great serpent with a thou-
sand heads, 411; advises the serpents
to send the life-restoring jewel to Arjuna
to win the favour of Krishna, ib.; refusal
of the serpents, ib.; protects_the_infant
Krishna in the passage of the Jumná,
463.

Sheba, Queen of, similarity of the Mussul-

man legend to the story of Duryodhana's
mistakes at the Rájasúva, 173, and note.
Sikhandin, legend of, 308, note.
Sindhu, Raja of. See Jayadratha.
Sisupála, Raja of Chedi, story of his death,
an authentic tradition belonging to the
Krishna group, but grafted on to the his-
tory of the Pándavas, 169; the incident
to be referred to the Krishna group of
legends, 171; reason why the Yádava
tradition is grafted on to the Kshatriya
tradition, ib.; story of the abduction of
his betrothed Rukminí by Krishna, 475.
Siva, the god, myth of the woman who
prayed five times for a good husband, 133;
ordained that none of the Rajas of Mani-
pura should have more than one child,
146; opposition to Vishna manifested in
the legend of the death of Sisupála, 172;
Arjuna directed by Indra to propitiate
Siva, 191; combats with Arjuna in the
form of a mountaineer, ib.; opposition of
Krishna, 460; worshippers of, persecuted
by the worshippers of Vishnu, 461; sacri-
fice to, performed at Mathurá by Raja
Kansa, 469; bow of, broken by Krishna,
471.

Soma, or the Moon. See Chandra.
Soma juice, 12, and note.

South country, Rajas of, 165.
Spider's web, army drawn up in the form
of, 310.

Subhadrá, sister of Krishna, 149; Arjuna
falls in love with her, 150; the elopement,
151; the marriage, 152; reconciliation
with Draupadí, ib.; legend of the mar-
riage proved to be a fiction, ib.; myth
introduced to cover the tradition of Krish-
na's criminal intimacy with his sister, 153,
and note; consoled by Krishna after the
adventures of the horse, 415.
Sudeva, the Bráhman, discovers Damayantí
at Chedi, 492; directed to inform Raja
Rituparna that Damayantí was about to
celebrate a second Swayamvara, 495.
Sukra, priest of the Daityas, 511; love pas-
sages between his pupil Kanju and his
daughter Devayání, ib.; delivers Kanju
from the wrath of the Daityas, ib.; his
anger with the Raja's daughter for push-
ing Devayání into a well, 512; threatens
to abandon the Raja of the Daityas, 513;
alarm of the Raja, 514; humiliation of
the Raja and all his Council, ib.; the
Raja promises that Sarmishtha shall be
servant to Devayání, ib.; Sarmishthá
obeys, ib.; Yayáti proposes to marry De-
vayání, 516; performs the rites of mar-
riage, ib.; pronounces the curse of old
age upon Yayáti, ib.
Sun god. See Súrya.

Sunanda, sister of the Raja of Chedi, re-
ceives Damayantí as a companion, 491.
Sura, father of Vasudeva and Kuntí, 66;
Chieftain of the Yádavas, 461.
Súrya, or the Sun, characteristics of the god,
22; prominence of the sun in all ancient
religions, ib.; personification of, one of
the earliest efforts of ancient bards, ib.;
the golden chariot and invisible steeds,
ib.; attributes of Súrya similar to those
of Agni, but the personification distinct
from that of Agni, 23; the mythical an-
cestor of the Solar race of Ayodhya, ib.;
regarded as a divine spirit pervading all
things, ib.; the Gayatri, ib.; the myth-
ical father of Karna, 94; Draupadí prays
to him for succour against Kíchaka, 212;
myth that he preserved her from the in-
dignity of a kick, 236; sacrifice of a horse
associated with his worship, 380; Greek
conception of, ib.

Susarman, Raja of Trigarta, proposes to the
Kauravas to invade the Raj of Viráta,
219; plan of campaign, ib.; he invades
the northern quarter, ib.; his single com-
bat with Raja Viráta, 220; defeats and
captures Viráta, ib.; taken prisoner by
Bhíma, ib.; with his four brethren chal-
lenges Arjuna to battle on the first day of
Drona's command, 309; defeated by Ar-
juna on the second day of Drona's com-
mand, ib.; Arjuna fights him a second
time, ib.

Swayamvara, its resemblance to a tourna-
ment, 85; origin of the institution, 117;
women regarded as prizes, ib.; decayed
in consequence of feuds, 118; tradition of

the Swayamvara of Draupadí, ib.; the
great plain, 119; pavilions for the suitors,
ib.; the golden fish, ib.; rule of the
Swayamvara, ib.; morning of, ib.; pub-
lic rejoicings, ib.; exhibitions of dancers,
showmen, jugglers, musicians, actors, ath-
letes, wrestlers, and swordsmen, ib.; cata-
logue of the Rajas, ib.; feasting of the
Rajas, 120; Draupadí conducted into the
area by her brother Dhrishta-dyumna,
ib.; Vedic hymns, ib.; Dhrishta-dyumna
proclaims the conditions of the Swayam-
vara, ib.; recites the names and lineage
of the suitors, ib.; the garland, ib.; re-
luctance of the Rajas to commence the
trial, ib.; failure of the suitors to bend
the bow, ib.; Karna enters the lists and
strings the bow, 121; extraordinary inter-
ference of Draupadí on account of the low
birth of Karna, ib.; Karna appeals to the
sun, ib.; other Rajas fail to bend the
bow, ib.; sudden appearance of Arjuna
disguised as a Bráhman, ib.; Arjuna men-
tally prays to Drona and strikes the golden
fish, 122; acclamations of the multitude
and delight of the Bráhmans, ib.; Drau-
padí acknowledges Arjuna as victor, ib.;
wrath and mortification of the Rajas at
being beaten by a Bráhman, ib.; fierce
battle between the Rajas and Pándavas,
ib.; mediation of Krishna, ib.; Arjuna
and his brethren lead away Draupadí, ib. ;
probable details of the real incident, 127;
the Raja of Panchála gives a feast, at
which he intends marrying his daughter
to the best archer, ib.; rude merriment
on the occasion, 128; self-possessed de-
meanour of Draupadí au indication of
polyandry, ib.; modest appearance of
damsels in later Swayamvaras, ib.; win-
ning of the prize by a Bráhman the main
incident in the tradition, 129; question of
whether the institution did not belong to
a later period, 135; proclamation of the
Swayamvara of Damayantí, 481; assem-
bling of the Rajas, ib.; the day, 483; as-
sembly of the Rajas in the Hall of State,
ib.; Damayantí enters the Hall, ib.; de-
scription of the scene, 484; a second Swa-
yamvara opposed to Brahmanical ideas,
504; comparison of the Swayamvara of
Damayantí with that of Draupadí, 505.
Sword-playing, 87; Arjuna's feats in, 88.

Thracians, their custom of slaying the best
beloved wife on the death of her husband,
69.
Trigarta, Raja of. See Susarman.
Tournament, its resemblance to the Swa-
yamvara, 85.
See also Exhibition of

arms.

Turanians, how distinguished from the
Aryans, 7, note.

Ugrasena, Raja of Mathurá, deposed by his
son Kansa, 461; restored to the throne
by Krishna, 475.

Ulúpí, daughter of Vásuki, the Raja of the
serpents or Hágas, her amour with Arjuna,

145; popularly regarded as half woman
and half serpent, 148; sends to the city
of serpents for a jewel which will restore
Arjuna to life, 411.

Umbrella, an emblem of sovereignty, 372.
Ushas, or the dawn, characteristics of, 25;
contrast between the conception and that
of Indra, ib.; poetry of the conception, 26;
associations connected with the dawn in
India, ib.; Vedic hymns addressed to the
dawn as a maiden, ib.; Vedic ideas of, as
a deity, ib.

Uttar, son of Raja Viráta, his youth and
ignorance, 220; urged by the chief of the
herdsmen to go out against the Kauravas,
221; pleads that he has no charioteer, ib.;
boasts before the women, ib.; his coward-
ly fear on beholding the Kauravas, ib.;
runs away, but is pursued by Arjuna, 222;
Arjuna brings him back and makes him
drive the chariot, ib.; defeat of the Kau-
ravas, ib.; returns to the city with Arjuna,
223; his combat with Sálya on the first
day of the great war, 301.

Uttará, daughter of Raja Viráta, requests
Arjuna to act as charioteer to her brother
Uttar, 221.

Vaisampayana, pupil of Vyása the sage, re-
cited the Maha Bhárata to Raja Janame-
jaya, 46, note.

Vaishnava sacrifice performed by Duryod-
hana, 196; review of the tradition, 197;
doubts respecting the sacrifice, 198.
Vaisyas, traces of, in the Rig-Veda, 34.
Vaka, the Asura, devours every day a man
from the city of Ekachakrá, 111; battle
with Bhíma, 112; rent asunder, ib.
Váranávata, city of, 99; the modern Allá-
habad, 100; visit of the Pándavas, 101;
story to be referred to the later age of
Brahmanism, 102.

Varshneya, charioteer of Raja Nala, en-
trusted by Damayantí with her children,
487; takes service with Rituparna, Raja
of Ayodhya, ib.; recognized by Nala, 492.
Varuna, the deity of water, distinct from
Indra, 8; characteristics of, 20; mysteri-
ous attributes of water, ib.; water a puri-
fier and a household necessity, ib.; ideas
awakened by the currents of great rivers,
ib.; springs and rivers generally separated
into individual abstractions, ib.; concep-
tion of a god of the ocean, ib.; distinction
between a material conception of a sea-
monster and an Aryan conception of a
spiritual existence, 21; Varuna considered
as a deity who rewards goodness and
punishes sin, ib.; deep religious feeling in
a hymn addressed to Varuna, ib.; attends
the Swayamvara of Damayantí, 482.
Vasudeva, father of Krishna, his grief at
hearing of the fray at Prabhása, 449; his
death, 450; burned on the funeral pile
with four of his widows, ib.; a chieftain
of the Yadavas, 461; married to Devakí,
niece of Ugrasena, 462; engages to deliver
up Devaki's children to Raja Kansa, ib.;
his son Balaráma by Devakí brought up

as the son of Rohiní, ib.; carries the infant
Krishna across the Jumná in a basket,
463; changes Krishna for the daughter of
Nanda and Yasoda, ib.

Vásuki, Raja of the Serpents or Nágas,
amour of his daughter Ulúpí with Arjuna,
145; splendour of his city, 411.

Váyu, god of wind, distinguished from the
Maruts, 10, 25; the mythical father of
Bhima, 71; and of Hanuman, the monkey
demigod, 190; testifies to the fidelity of
Damayantí, 500.

Veda, hymns of the Rig, 5; description of
the Vedas, ib. note; chronology of the
Vedas, 10, note; the two Aswamedha
hymns, 380, note.

Vedic deities, mere personifications of the
powers of nature, 8; distinction between
Indra and Varuna, ib.; eonception of
Agni, 9; form of worship, 11; their sup-
posed longings for the sacrifice, 13; re-
lations with their worshippers, ib.; cha-
racteristics of Indra, 14; characteristics
of Agni, or fire, 17; Indra and Agni, the
chief gods, 19; characteristics of Varuna,
or water, 20; characteristics of Súrya, 22;
the twelve Adityas, 24; the god Vishnu
originally an Aditya, ib.; characteristics
of the minor gods, ib.; Soma, or Chandra,
or the moon, ib.; the two Aswins, ib.;
Váyu, 25; the Maruts, ib. ; characteristics
of Ushas, or the dawn, 25; minor Vedic
deities the mere personifications of poetry,
27; comparison of ancient and modern
personifications, ib.; monotheistic con-
ception of one Supreme Being, ib.; decay
of the Vedic religion in the Brahmanie
age, 30; degeneration of, in the age when
the story of Nala and Damayantí was
composed, 479; Indra, Agni, Varuna, and
Yama attend the Swayamvara of Dama-
yantí, 482.

Vedic people, identified with the Aryans, 7;
form of worship, 11.

Vedic period, distinct from the Brahmanic
period, 6; characteristics of, ib.; fanciful
personifications which appear to have been
regarded as minor deities, 10; barbarous
character of the age, 84.

Vichitra-vírya, legend of, 51; his accession
to the Raj of Bhárata, 52; marries the
two daughters of the Raja of Kasí, 53;
dies without issue, ib.; review of the le-
gend, 54; its mythical character, 58.
Vidarbha, the modern Berar, legend of
Rukmin, Raja of, 278.

Vidura, born of a slave girl, 54; his appear-
ance at the public exhibition of arms at
Hastinapur, 86; warns the Pándavas to
beware of fire at Váranávata, 101; sends
a man to dig a subterranean passage, ib.;
brings the Pandavas back to Hastinapur
after their marriage with Draupadi, 137;
carries to the Pándavas the invitation to
the gambling match, 176; protests against
the idea that Draupadi was won by Dur-
yodhana, 180; anxious night conference
with the Mabáraja after the return of
Sanjaya from his mission to the Pánda-

vas, 256; counsels Duryodhana to give a
good reception to Krishna, 258; urges
however that a reception is useless unless
Duryodhana is prepared to restore the
five villages to the Pándavas, ib.; Krish-
na lodges in his house, 259; his objections
to Krishna's embassy, 261; remonstrates
with Duryodhana in the Council of Kau-
ravas summoned to receive Krishna, 266;
his death on the banks of the Ganges, 449.
Vijaya-nagur, Rajas of, claim descent from
the Yádavas, 459, note.

Viráta, Raja, the Pandavas determine to
spend the thirteenth year of their exile in
his city, 206; he engages them in various
capacities, ib.; Draupadi's appearance be-
fore his Rání, 207; the Rání objects to
her beauty, 208; holds a great festival,
ib.; exhibition of pugilism and wrestling,
209; 'superiority of Jimúta, a foreigner,
ib.; trouble of the Raja that none of his
own wrestlers could overcome Jimúta, ib.;
sends for Bhíma, ib.; Bhíma's victory,
ib.; acclamations of the multitude and
great joy of the Raja, 210; richly rewards
Bhíma, ib.; makes him fight in the inner
apartments, ib.; his satisfaction with all
the Pandavas, ib.; is afraid of Kíchaka,
the brother of his Rání, 211; refuses to
interfere in the affronts offered by Kí-
chaka to Draupadí, 212; great commotion
in the city on the rumoured slaughter of
Kichaka by the Gandharvas, 216; alarm
of the Raja and Chieftains, ib.; timid
directions of the Raja to the Rání for get-
ting rid of Draupadí, 218; interview be-
tween the Rání and Draupadí, ib.; the
herdsmen bring the news of the invasion
of Susarman, 219; the Raja goes out to
battle, ib.; defeated and taken prisoner
by Susarman, 220; rescued by Bhíma,
ib.; invasion of Duryodhana, ib.; no war-
riors left in the city excepting Uttar and
Arjuna, ib.; youth and inexperience of
Uttar, ib.; the Raja exults in the as-
sumed valour of Uttar, 223; his quarrel
with Yudhishthira respecting Arjuna,
224; dashes the dice at Yudhishthira's
face, ib.; hears the true story and is for-
given by Yudhishthira, 225; engages to
assist the Pandavas, ib; review of the le-
gend, 226; city of, identified with the
site of the modern Dholka, 232; identifi-
cation of the country with Dinajpur, ib.;
ridiculous character of his dispute with
Yudhishthira, 237; disappears after the
marriage of his daughter, and Drupada
takes the lead, 239; slain and beheaded
by Drona on the fourteenth day of the
war, 316.

Vishnu, originally one of the twelve Adityas,
24; opposition of Siva manifested in the
legend of the death of Sisupála, 172; the
chakra of Krishna an emblem of his wrath,
ib.; Arjuna and Krishna represented as
Nárá and Nárayan, or incarnations of, 262,
note; worshippers of, persecuted by the
worshippers of Siva, 461; worshippers of,
slaughtered by Raja Kansa, 463.

Viswamitra, visited Dwáraká with two other
Rishis, 443.

Vrihaspatí, priest of the Devatás, 510; story
of his son Kanju, ib.
Vrindávana, encampment of the Yádavas
there, 461; confusion of the damsels of,
at the sound of Krishna's flute, 466; great
feast in honour of Indra, 467.

Vritra, or the rain cloud, 15, 16, note.
Vyása, the sage, requested by Satyavatí to
raise up seed to her deceased son, 54; ter-
ror of the widows, ib.; becomes the father
of Dhritarashtra, Pándu, and Vidura, ib.;
traditionary history of, 59; born of a fish-
girl, named Matsya, in Eastern Bengal,
ib.; identified with the Vyása who com-
piled the Mahá Bhárata, ib.; mythic ac-
count of his birth, 60; frequent appear-
ance of, in an abrupt or supernatural
manner throughout the Mahá Bhárata,
62; absurd myth that he caused Gánd-
hárí to have a hundred sons, 72, note;
appears to the Pándavas in the jungle and
advises them to dwell in the city of Eka-
chakrá, 110; appears at the palace of
Raja Drupada, and received with great
reverence, 126; declares that Draupadi
must marry the five brethren on the score
of a religious mystery, ib.; introduced as
relating mythical stories to wipe away the
stain of polyandry from the early tradi-
tions, 133; myth of the old woman who
prayed five times to Siva for a good hus-
band, ib.; myth that the five Pandavas
were five Indras, 134, and note; imparts re-
ligious lessons of morality to Yudhishthira
during the year of conquest in connection
with the Rajasúya, 163, note; the chief of
the sacrifice at the Rajasúya, 166; directs
his alleged grandson Arjuna to do penance
on the Himalayas, 191; mythical character
of his efforts to reconcile the Maharaja
with the Pándavas, 359; counsels Yud-
hishthira to perform an Aswamedha for
the atonement of his sins, 382; appointed
president at the Aswamedha of Yudhish-
thira, 428; Yudhishthira apologizes to
him, 432; receives estates which he as-
signs to the Bráhmans, ib.; promises to
assemble the ghosts of all who were slain
in the great war, 439; the widows of the
slain bathe and pray in the Ganges, 440;
he summons the ghosts, ib. ; the armies
reappear in all their pomp and magnifi-
cence as when alive, ib.; he permits the
widows to rejoin their husbands by drown-
ing themselves in the Ganges, 441; ad-
vises Arjuna to abandon worldly concerns,
453.

Vyásas, the twenty-eight, 59, note.

War, burning a sleeping enemy opposed to

Kshatriya ideas, 102; familiar to the age
when the Brahmans persecuted the Bud-
dhists, 103; compared with the story of
Aswattháma, 103, note; Arjuna's mercy
towards fugitives and captives, 223; pro-
cession to meet a successful warrior, ib. ;
question connected with lengthy marches,