ACHARYA, or Guru, 550.

Adhyatma Rámáyana, a spiritualized ver-
sion of the Rámáyana, 25.
Adoption, modern custom of, 585.
Adultery, laws against, 580.
Agastya, his hermitage near the Vindhya
mountains, 252; legend of Vátápi and
Ilwala, 253; devours Vátápi, ib.; his
miracles, 254; entertains Ráma and
acknowledges him as the lord of the uni-
verse, 255; gives him supernatural wea-
pons, 256; denounces the evil nature of
women, 256; upholds the worship of the
Maruts and expostulates with Indra, 440;
complaint of his wife, 444.

Agni, Indrajit's sacrifice to, 370; probable
substitution of Agni for Kálí, 377; attests
the purity of Sítá, 384, 385; identified
with the Supreme Spirit, 412; identified
with Brahma, 413; attributes, 437; re-
garded as the creator, 452; daily oblation
to, 493.

Ahalya, wife of Gautama, seduced by In-
dra, 48; cursed by Gautama, 49; freed
from the curse by Ráma, ib.

Aksha, son of Rávana, slain by Hanuman,

341.

Alms, ceremony of begging for, 546; its
origin, 547.

Ambassador, duties of one, 595.
Amrita, churning of the sea for, 47.
Anasúyá, wife of Atri, her miracles, 237;
her interview with Sítá, ib.; gives her an
ointment which renders her ever beau-
tiful, 238; describes the approach of
night in poetic language, 239.
Anchorites, female, 581.

Anga, Raj of, great drought, 12; the Raja
marries his daughter to the Rishi Sringa,
13.

Angada, son of Bali, installed Yuvaraja of
Kishkindhya, 323.

Antelope, sacrifice of, to Vedic deities, 545,
note.

Anumatí, goddess of the day, 493.

Apsaras, rise out of the sea and become the
nymphs in Indra's heaven, 47; story of
Rambha who became a Rákshasa, 244;
story of the Apsaras who sported with the
sage Mandakarni, 251.

Arsha marriage, 506; referred to the Vedic

period, 508; radical distinction between
the Arsha and Brahmá rites, 509.
Aryans, advance from Delhi to Oude, 2; re-
semblance of their ancient marriage cere-
mony to the modern Hindú rite, 60; some-
times identified with their gods or Devatas,
426; progress of their invasion before the
time of Manu, 432; conception of Manu
as their ancestor, 453.

Aryávarta, or the Aryan pale, 431; ques-
tion of whether it extended from sea to
sea, 433, note.

Asamanja, Raja of Ayodhya, tradition of,

126.

Astrology, planet of Dasaratha threatened
by three malignant aspects, 83.

Asura marriages, 506; involved the pur-
chase of the bride, 513.
Aswamedha, a horse sacrifice, of Maharaja
Dasaratha, 10; invested with a different
meaning to that in the Mahá Bhárata,
ib.; loosening of the horse, 16; prepara-
tions for the sacrifice, ib.; the second
sacrifice, 18; appearance of an emanation
of Brahma, 20; two sacrific.s involved,
the horse and the homa, 22; performed
to produce conception, ib.; substitution
of payasa for horse-flesh, 23; performed
by Ráma to atone for having slain Rá-
vana, 401.
Aswapati, Raja of Girivraja, father of Kai-
keyí, and grandfather of Bharata, 78;
dismisses Bharata, 163.

Aswins, custom of polyandry involved in a
Vedic tradition, 502.

Atri, the sage, chronological difficulties con-
nected with him, 230; Ráma visits his
hermitage, 237; interview between his
wife Anasúyá and Sítá, ib.
Autumn, poetical description of, 40.
Ayodhya, the modern Oude, present appear-
ance of the ruins, 1; ancient magnificence,
ib.; known as the Raj of Kosala-see
Kosala; description of the city, 3; forti-
fications, 4; the people, ib.; assembly of
the chieftains and people to consider
which of the sons of Dasaratha should be
appointed Yuvaraja, 79, 80; universal re-
joicings on the approaching installation
of Ráma, 86; profound sorrow of the
people at the exile of Ráma, 122; re-

proach the Maharaja and Kaikeyí, ib.;
mournful appearance of the city after the
departure of Ráma, 137; gloomy appear-
ance indicated in a succession of Hindú
similes, 219; preparations of the people
for the triumphant return of Ráma, 358;
return of Ráma and Sítá with their sons,
403.

Bali, overcome by Vishnu in the dwarf in-
carnation, 43.

Bálí, the Monkey Chieftain of Kishkindhya,
his ill-treatment of Sugríva, 320; his
combat with Sugríva, 321; mortally
wounded by Ráma, ib.; sudden appear-
ance of his wife Tárá, ib.; her lamenta-
tions over him, 322; funeral ceremonies
for him, ib.

Bhagiratha, Raja, legend of his restoring
the sixty thousand sons of Sagara to life,
46, note.

Bharadwaja, the sage, seat at Prayága, 135;
receives Ráma and Sítá, 145; recommends
the hill Chitra-kúta as a residence, 146;
his extraordinary entertainment of the
army of Bharata, 186; entertains the
army of Monkeys, 387, note.

Bharata, son of Dasaratha and Kaikeyí, his
birth, 21; sent to Girivraja with his uncle
Yudhájit, 77; instructions of his father
Dasaratha, ib.; residence and studies in
the house of his grandfather Raja As-
wapati, 78; significance of his absence
during the preparations for the in-
stallation of Rama as Yuvaraja, 87;
summoned to Ayodhya on the death of
the Maharaja, 158; his ominous dream,
162; his return to Ayodhya, 163; his pre-
sents to his grandfather, 164; scene be-
tween him and Kaikeyí, 165; his grief,
ib.; demands the reason of Ráma's exile,
166; bitterly reproaches his mother, 167;
proclaims the right of Ráma to the Raj,
ib.; prevents Satrughna from slaying
Manthará, 168; declares to Kausalya his
loyal attachment to Ráma, 169; performs
the funeral rites for Maharaja Dasaratha,
179; his grief, 174; refuses the request of
the council that he will accept the Raj,
179; prepares to visit Ráma at Chitra-
kúta, 180; the march, 181; halt at Srin-
gavera, 182; interview with Raja Guha,
183; passage of his army over the river
Ganges, 185; proceeds to the hermitage
of Bharadwaja at Prayága, ib.; extra-
ordinary entertainment of the soldiers by
the sage, 186; march from Prayaga to
Chitra-kúta, 190; approaches the hermit-
age of Ráma, 203; acquaints him with the
death of the Maharaja, 208; offers the
Raj to Ráma, 211; the discussion, ib.;
offers to go into exile, 217; final re-
fusal of Rama, ib. ; rules the Raj through
the shoes of Ráma, 218; returns to Ayod-
hya, ib.; resides at Nandigráma, 219;
review of his proceedings, 228; his austeri-
ties on account of Ráma, 259; his pre-
parations for the triumphant return of
Ráma, 388; meeting with Ráma, 389.

Bhíl country, frontier at Sringavera, 135;
Raja Guha welcomes Ráma, 139.
Bottomry, law respecting, 608.
Brahmá, birth of, in an egg, 455; separation
into male and female, 460; production
of Viráj, ib.; day of, 465: simplicity of
the idea, 467; court of, with four faces, 606.
Brahmá marriage, 505; referred to the
Brahmanic age, 507; differed altogether
from the rite of the Rishis, 510.
Brahma, mythical ancestor of the Rajas of
Kosala, 2; Indra and the gods pray him
to protect them against Rávana, 18; con-
ducts them to the abode of Vishnu, 19;
emanation from, presents a cup of piyasa
to Dasaratha, 20; worshipped by Rá-
vana, 232; Virádha preserved by his
blessing, 243; arrow of, 256; his irre-
sistible noose, 311.

Brahma placed above all the Vedic deities,
412; distinction between Brahma, the
Supreme Soul, and Brahmá, or his crea-
tive energy, 413, note; identified with
Agni and Prajapati, ib.; placed in oppo-
sition to the Vedic deities, 426; idea of
sleeping upon the waters, 455; conception
of Brahma and Brahmá, 478; decline of
the worship, 479; connection with Om,
the Vyáhritis and the Gayatrí, 482; iden-
tified with the Sun, 483; significant indi-
cation of the unpopularity of the worship,
497 perhaps a different conception to
Prajapati, 511.

Brahmachári, or student in the Veda, 544;
rites prior to the investiture with the
thread, 545; significance of the thread,
ib.; age of investiture, ib.; ceremony of
begging for alms, 546; its origin, 547;
rules for the conduct of a Brahmachari
after investiture, 548; their object, ib.;
his religious duties, 549; reverent study
of the Veda, ib.; worship of the gods, ib.;
service to a preceptor, 550; respect due to
a preceptor, 551; maintenance of a strict
control over the passions, 552; festivities
associated with his return to his father's
house, 554; present of a cow, 555.
Brahmacharis, 4; Ráma and his brethren
become Brahmacháris, 33.
Bráhmanas, or formal rituals, 448; account
of, ib., note.

Brahmanic period, history of, 407; religion
distinct from the Vedic religion, 412;
compromise between the two, 413; chro-
nology of, 418; probable duration, 420;
settlements separated from the Vedic set-
tlements by the Saraswatí river, 425;
stratification of the four castes, 530; mar-
riage relations in, 571; absence of chro-
nological sequence, 620; political condi-
tion of Hindustan, 659; growing opposition
between Brahmans and Buddhists, ib.;
subsequent religious convulsions, 660.
Brahmanical revival, period of, 416; appeal
to the worship of the old gods of India,
417; characterized by the worship of
Vishnu and Siva, ib.; chronology of, 418.
Brahmanism, its indefinite extension
throughout the Buddhist age, 421; a re-

ligion of the masses, ib.; code of Manú a
stand-point in its history, 422.
Brahmans, their three classes of disciples,
viz. servants, students, and Brahma-
chiris, 4; advise the Raja of Anga to
give his daughter in marriage to Rishi
Sringa, 12; production of rain by the
Rishi, 13; refuse land because they are
unable to rule, 17; opposition of the Rák-
shasas, 38, 230; Ráma and Sítá give their
jewels to the Bráhmans, 121; settlements
of the Brahmans, 150; character of their
hermitages, 229; sages introduced as types
of the Brahmans of the Dekhan, 230;
picture of their hermitages, 240; their
origin in Brahmárshi-desa, 431; distin-
guished from the Rishis, or Vedic psalm-
ists, 435; wide difference between them,
435; stories of their marriages with young
Princesses, ib., note.; their first appear-
ance as mercenary sacrificers, 441; their
ascendancy secured by asceticism, 442;
Vedic faith in their power, ib.; com-
pared with frogs in a Vedic hymn, 443;
conception of Manu compared with the
Vedic conception, 415; toleration of old
customs, 450; the code of Manu their text
book, 451; their cosmogony, 453; their
bold attempt to map out eternity, 463;
religion of the Bráhmans, 471; divisible
into invocations and sacramental rites,
478; significance of the invocations as
forming combinations of Three in One,
ib.; significance of Om, the Vyáhritis
and the Gayatrí, 481; daily repetition of
the invocations, 485; claimed the right
of interpreting the Veda, 490; mode of
interpretation, ib.; conception of marriage,
501; feasted at the great Sráddhas, 520;
prohibited from worshipping inferior gods,
525; modifications of the old Vedic belief
in the Sráddha, 528; veneration for,
535; privileges of, 536; occupation of,
537; diet of, 538; opposition between the
milk and vegetable diet of the Brah-
mans, and the flesh-meat of the Ksha-
triyas, 539; ideal of Brahmanical life as
expressed in Manu's system of four orders,
544;
three classes of Bráhmans, 550; their
occupations, 560; idea that they should
be maintained by the public, 561; their
spirit of inclusion, 565; ideal of life par-
tially obtained from Buddhism, but not
from the Vedic worship, ib.; originated
in a belief in a future state, 566; expres-
sion in modern humanity, 566-7; punish-
ment of Bráhmans, 581; theory of govern-
ment, 586; absence of patriotism and
public spirit, ib.; religion the only poli-
tical and national tie, 587; political system
based upon fear, ib.; rise of the Brah-
manical hierarchy, 640; early antagonism
to the Maharajas, ib.; means by which
they attained power, 656; evil results,
657; beneficial influence, 658; opposition
to the Buddhists, 659.

Brahmárshi-desa, or country of the Bráh-
mans, probably a historical name, 428;
description of, in Manu, 430.

Brahmávarta, probably a mythical name
applied to the country frequented by the
Vedic gods, or Aryan people, 428; Manu's
geography of, 430.

Buddhism, legends of, connected with the
life of Sakya Muni, 408; broad features
of Buddhism, 414; expulsion of Bud-
dhism in the age of Brahmanical revival,
416; failed to influence the masses, ib. ;
chronology of, 418; a religion of the
aristocracy, 421; denounced by Manu,
451; devotees resembling Sannyasis, 565;
sarcasm levelled at their nuns, 583; oppo-
sition of Bráhmans, 659.

Buddhists, Jáváli the logician charged with
being one, 215; identified with the
Rakshasas, 232; characteristics of, in the
sensuality of Rávana, 347; satirical hit in
the story of Kumbha-karna, 379.

Caggar, river, 430, note.

Calanus, story of his burning himself, 262.
Caste, an engine of ecclesiastical oppression,
413; probable origin of, in the river Saras-
watí, 431; division of classes of society
into four castes, 529; probable origin of
the four castes, ib. ; traces of, in the Vedic
age, 530; stratification of the system in
the Brahmanic age, ib.; no Brahmanical
superiority asserted in the Purusha hymn,
531; Vedic myth distorted in Manu's
code, ib.; expression of caste distinctions,
532; in salutations, 533; in administering
oaths, ib.; marriages, ib. ; caste emblems,
534; later prohibition of all marriages
between castes, 535; five groups of illus-
trations of the caste system, ib.; venera-
tion for Bráhmans, ib.; their privileges,
536; their occupations, 537; their diet,
538; scale of punishment for slander, 540;
chandalas, or outcastes, 511; increase in
the number of castes subsequent to the
age of Manu, 542; respective occupations
of the three twice-born castes, 560.
Cattle, pastoral law respecting damage to,

611.

Chamber of displeasure, sought by Hindú
wives when angry, 941.
Chandalas, 4.

Chandálas, or out-castes, 541.
Chariot, description of Khara's, 269.
Children, Hindú love for, as exemplified in
the story of Ráma, 27, 90.
Chitra-kúta, the seat of Válmiki in Bundel-
kund, 135; recommended to Ráma as a
residence, 146; Ráma builds a hermitage
there, 148; beautiful description of the
hill as it appeared to Bharata and his
army, 191; Ráma descants on its beauties
to his wife Sítá, 199.

Chronology, sacred, 463; calculation of
days, months, and years, 464; calculation
of Yugas, or ages, 465; Hindú and Euro-
pean ideas of, compared, 468; influence
of the different chronological systems
upon the respective religious belief of
Hindús and Europeans, 469; system of
Manwantaras superadded to the Brah-
manic system of Kalpas, ib.; absence of

sequence in the history of ancient India,
620.

Churning of the sea for amrita, legend of,
47.

Civil law, 606.

Civilization, description of the Raj of Ko-
sala, and city of Ayodhya, 3; the people,
4; palace and throne of the Maháraja, 5;
ministers, counsellors, and preceptors, 6;
Hindú ideal of a city, 7; necessity for
spies, 9; horse sacrifice-see Aswamedha;
legend of the Rishi Sringa who had never
seen a woman, 12; story of the damsels
sent to entice him, ib. ; rejoicings on the
birth of sons, 21; ceremony of giving
names, ib.; story of Ráma's childhood,
27; efforts of the women to pacify Ráma,
30; education of boys, 32; unwillingness
of Ráma to slay a woman, 42; jealousies
and intrigues in the Zenana on the ap-
pointment of a Yuvaraja, 73; public re-
ception of Bharata at Girivraja, 78;
studies of Bharata, ib.; assembly of a
great council to discuss the installation of
Ráma, 80; virtues of a young prince as
exemplified in the recital of the merits of
Ráma, 81; preparations for the installa-
tion of a Yuvaraja, 82; planet of Dasa-
ratha threatened by three malignant
aspects, 83; universal rejoicings in the
city of Ayodhya on the approaching in-
stallation of Ráma, 86; democratic ele-
ment in the city of Ayodhya, 87; scenes
within the palace on the eve of the in-
stallation, 90; curious reference to the
chamber of displeasure, 94; description of
the Zenana of Maháraja Dasaratha, 95;
preparations for the installation of the
Yuvaraja, 106; praises bestowed by Su-
mantra upon the Maháraja, 107; de-
scription of the beautiful residence of
Ráma, ib.; procession of Ráma to the
palace of the Maháraja, 108; sacrifice of
Kausalya to Vishnu, 113; Kausalya's
advice to Ráma to slay the Maháraja, 115;
perils of a jungle life, 118; scene in the
palace of the Maharaja on the departure
of Ráma and Sítá, 123; jungle dresses,
126; general distress at the departure of
Ráma and Sítá from Ayodhya, 130; de-
monstrative character of family affections
amongst the Hindús, 133; filial obedience
of Ráma a model, 134; mournful appear-
ance of the city of Ayodhya, after the de-
parture of Ráma, 137; scene in the palace
after Ráma's exile, 152; striking scene
after the death of the Maharaja, 155;
royal corpse preserved in oil, 156; assem-
bly of a great council, ib.; poetical de-
scription of a country without a Mahá-
raja, 157; presents given by Bharata to
his grandfather, 164; funeral rites for
Maharaja Dasaratha, 170; the days of
mourning and performance of a Sraddha,
175; council assembled after the funeral
ceremonies for Maháraja Dasaratha, 179;
construction of the great road to Chitra-
kúta, 180; march of Bharata from Ayod-
hya to Chitra-kúta, 181; presents of fish,

honey, and flesh, made by the Bhíl Rajá to
Bharata, 183; passage of the army of
Bharata over the river Ganges, 185; extra-
ordinary entertainment of the army by the
sage Bharadwaja, 186; sports of Rama and
Sítá on the hill Chitra-kúta, 201; duties
of Rajas detailed by Ráma, 205; threat
of Ráma to sit in Dharná, 217; curious
idea of Bharata ruling the Raj through
the shoes of Ráma, 218; gloomy appear-
ance of Ayodhya described in a succession
of Hindú similes, 219; picture of Brah-
manical hermitages, 240; description of
the forest of Dándaka, 241; cannibalism
of Virádha, ib.; extraordinary description
of ascetics, 247; Ráma's hermitage at Pan-
chavatí, 257; poetical description of the
cold season, 258; shameless proposals of
Súrpa-nakhá, 265; chariot of Khara, 269;
abuse of Khara by Ráma, 275; ancient
law that the wife of the conquered be-
came the prize of the conqueror, 298, 305;
burying alive, 310; Sarvarí burns herself,
312; description of the city of Lanká,
331; the palace of Rávana, 333; the
inner apartments, 334; the women of Rá-
vana, ib.; treatment of Mandodarí by the
Monkeys, 373; story of the ordeal of Sítá,
384; entertainment of the Monkeys by
Bharadwaja, 387; ceremonies of installing
Ráma and Sítá, 391; domestic life of
Ráma and Sítá, 394; popularity of the
Rámáyana, ib.

Civilization, three phases of, 624; modified
by human nature, 625,
Cosmogony. See Creation.
Court of Brahma with four faces, 606.
Creation of the universe by Manu and
Brahma, 452; obscurity of the Vedic idea,
ib.; cosmogony of the Brahmanic period,
453; Manu's account, 454; compared
with that of Moses, 455; contrast between
the Hindú idea of Brahma sleeping on
the waters with the Hebrew idea of a
vivifying wind, 456; the mundane egg,
457; the metaphysical creation, 457; in-
troduction of Manu and the ten Rishis,
460.

Criminal law, 613.

Daiva marriage, 505; its mythical character,

508.

Daksha, the sacrifice of, destroyed by Siva,
54, 55, note.
Dándaka, description of the forest, 239, 241.
Dasaratha, Maharaja of Kosala, 2; his vir-
tues, 6; determines to perform an As-
wamedha, 11; his three Ránís, ib.; goes
to Anga, and brings Sringa to perform the
Aswamedha, 15; gives payasa to his
Ránís, 20; birth of his four sons, 21; his
anxieties respecting their marriage, 38;
permits Ráma and Lakshmana to accom-
pany Viswamitra, 39; proceeds to Mithi-
fá, to the marriage of his sons to the
daughters and nieces of Raja Janaka, 55;
performs a great Sráddha, 56; intrigues
and jealousies excited in his court and
zenana by the appointment of a Yuvaraja,