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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