INDIA. PART II.

Krishna sug

that he should

elope with Su

bhadrá..

bhadrá into his

drives away to

prastha.

Dwaraka.

aside, and gave him his own chariot, and four horses as HISTORY OF swift as the wind, and said to him:-" I present you with this sister of mine for your wife, with the entire consent of my father Vasudeva: Ascend the chariot and overtake my gests to Arjuna sister who is already on the road to Dwáraká, and mount her upon the chariot likewise, and drive away with all speed to your own country, that you may be at Indra-prastha before the news reaches the ears of my brother Balarama." So Arjuna followed the counsel of Krishna, and he ascended the chariot, and proceeded along the road to Dwáraká until he overtook Subhadrá, who was riding in a chariot together with some other ladies; and he drove slowly along by the side on which Subhadrá was until he came close to her, and Arjuna lifts Suthen leaping down he took hold of her hand, and lifted her chariot, and out of her chariot into his own, and drove off with all speed wards Indraalong the road to Indra-prastha. Then the people who saw what Arjuna had done, set up News carried to a loud cry; and some of them hastened to Dwáraká, and entered the place of Council where Krishna and Balarama, and their father Vasudeva, and the other Chieftains were sitting together, and told how Arjuna had carried away the daughter of Vasudeva. And Balarama was exceedingly Wrath of Balawroth, and he ordered his servants to mount their horses, and set out to pursue Arjuna; but seeing that Krishna showed no concern, he said to him:-"As you are not affected at hearing that Arjuna has carried away Subhadrá, it must have been done with your consent: But it was not lawful for you to give away our sister without speaking a word to me; and Arjuna carries his death with him, for I will surely follow him, and slay him, and all his kindred." Krishna replied:-" Why, my brother, make all this stir? Remonstrances Arjuna is a kinsman of ours, and his family is of the noblest, and endowed with every estimable quality: What disgrace then can it be to us that Arjuna should have our sister for his wife? Whereas, if you go and bring her back, who else will espouse her after she has been in the house of another man? So in this case, therefore, it is well to show no concern, and to send messengers to Arjuna and bid him

ráma.

of Krishna.

PART II.

Marriage of Arjuna and Subhadrá.

HISTORY OF return to this city, that he may be married to our sister INDIA. according to the ordinance." And Balaráma said:"Since you are so well satisfied with this matter, you may do as it pleases you." So Krishna sent messengers to bring back Arjuna, and Arjuna returned to Dwáraká; and Krishna held a great marriage feast, and gave his sister to Arjuna according to the established rites, and Arjuna abode at Dwáraká many months.

Arjuna returns to Indra-prastha with his wife Subhadrá.

Meeting between Ärjuna and Draupadi.

After this, when the twelve years of exile were accomplished, Arjuna took leave of his new kinsmen, and departed with his wife Subhadrá for the city of Indra-prastha. And Raja Yudhishthira rejoiced to see him, and each of his brethren in turn gave him a feast which lasted many days. And Arjuna went to the apartment of Draupadí; but she was jealous, and looked coldly upon him, and said:"What have you to do with me? Where is the daughter of Vasudeva?" But Arjuna replied with soothing words, and he caressed her, and after a while she became reconciledto him as before. Then Arjuna went out and brought Subhadrá to his mother Kuntí, and Subhadrá fell at the feet of her mother-in-law and Kuntí lifted her up, and kissed her very affectionately, and gave her many blessings. Subhadra then approached Draupadí, and bowed herself, Draupadi recon- and said: "I am thy servant!" And Draupadí bowed in like manner, and embraced her, and said :-" May your husband be without enemies!" Then Subhadrá was filled with joy, and said:" May it be so!" And henceforth there was amity between Draupadí and Subhadrá; and Draupadí gave birth to five sons, one to each of her husbands; but Subhadrá had one son only, whose name was Abhimanyu.

ciled to Subha

drá.

Legend of Arjuna's marriage with Subhadrá proved to be a mere fiction.

The foregoing legend is undoubtedly a pleasing story, and real genius is displayed in describing the meeting of Arjuna and Draupadí, and that of Subhadrá and Draupadí, under such peculiar circumstances as those involved in the institution of polyandry. But the vast distance from Dwáraká to Indra-prastha excites the suspicion that the romance

INDIA. PART II.

duced to cover

be the tradition of

Krishna's criminal intimacy

is a pure fiction, belonging to the series of myths HISTORY OF which have been interwoven with the main tradition for the sake of associating Krishna with the Pándavas. This suspicion is confirmed by a tradition, too deeply rooted for Brahmanical interpolations to explain away, which not only renders the alliance incredible, but fully indicates the reason for its introduction in the Mahá Bhárata. The identi- Myth introfication of Krishna with Jagannáth, which will discussed in another place, lays bare the truth. In the festivals of that god the three images of Krishna, his brother Balaráma, and his sister Subhadrá, are brought prominently forward; and the populace do not fail to heap reproaches upon Krishna, and upon his sister likewise, for having indulged in a criminal intimacy. It is, therefore, impossible to avoid the conclusion that the story of Arjuna's marriage is a myth, intended to cover the older tradition, which casts so foul a blot upon the memory of the favourite

hero."

with his sister.

na's exile a

general history

The general history of the Kauravas and Pán- Period of Arjudavas during the alleged period of Arjuna's exile is blank in the altogether a blank; a significant silence which alone and Pandavas is sufficient to indicate that the interval of twelve years is purely mythical, and that there are few or no breaks between the foundation of Indra-prastha, the burning of the forest of Khándava, and the event which will form the subject of the next chapter.

In the older tradition, Subhadrá is said to have lived in criminal intimacy with both her brothers. This tradition is universally known and believed by the people in spite of the story of the marriage of Subhadrá; and the Mussulmans frequently taunt the Hindús with the fact. The Pundits reconcile the stories by a fiction of there having been two Subhadrás. As to Krishna's proceedings, they are explained away as máyá, or delusion. Máya is a most important idea in the Hindú system of theology, and will be discussed in a future volume under the head of religion.

HISTORY OF

PART II.

Flourishing con

dition of the Raj

CHAPTER VI.

THE RAJASÚYA, OR ROYAL SACRIFICE, OF YUDHISHTHIRA.

WHEN the Pándavas had established themselves INDIA. in the city of Indra-prastha, their Raj flourished exceedingly; and the following poetical picture of a of the Pandavas, prosperous Raj, which has been taken from the Mahá Bhárata, may be accepted as an ideal description belonging to an age when the Bráhmans exercised a real supremacy, not only over the people but over the Rajas themselves:

Brahmanical ideal of the paternal rule of Yudhishthira.

Tranquillity of

the Raj enabled

the subjects to perform all religious duties.

General prosper

ity insured by

Now Raja Yudhishthira ruled his Raj with great justice, protecting his subjects as he would his own sons, and subduing all his enemies round about, so that every man was without fear of war or disturbance, and gave his whole mind to the performance of every religious duty. And the Raja had plenty of rain at the proper season, and all his subjects became rich; and the virtues of the Raja were to be seen in the great increase of trade and merchandise, in the abundant Piety of the peo- harvests, and the prolific cattle. Every subject of the Raja was pious; there were no liars, no thieves, and no swindlers ; and there were no droughts, no floods, no locusts, no conflagrations, no foreign invaders, and no parrots to eat the Yudhishthira grain. The neighbouring Rajas, despairing of conquering the neighbour. Raja Yudhishthira, were very desirous of securing his friend

the virtues of the Raja.

ple preserved

them from all calamity.

respected by all

ing Rajas.

ship. Meanwhile Raja Yudhishthira, though he would never acquire wealth by unfair means, yet prospered so exceedingly, that had he lavished his riches for a thousand years no diminution would ever have been perceived.

INDIA. PART II.

Brahmanical tone of the fore

The Brahmanical tone of this mythical descrip- HISTORY OF tion of a Raj is strikingly illustrative of the change between the period of Kshatriya conquest and that of Brahmanical ascendancy. The stress laid upon going myth. the importance of peace to enable the people to perform their duties is peculiarly Brahmanical. The Kshatriyas were a military class who delighted in war; and the blessings of peace as enabling the people to perform their religious duties is scarcely likely to have found a place in their own traditions. On the other hand, the performance of a ceaseless round of religious duties, and the special observance of particular days, form the constant burden of Brahmanical teaching; and the whole spirit of the myth, the eulogies which are freely bestowed upon the piety of the Raja and his subjects, and the temporal prosperity which rewarded such piety, is precisely what might have been expected from a priest caste labouring to enforce the duties of religion amongst an agricultural population.

thira resolves to

jasúya, or royal sacrifice.

ficance of the

assertion of sovereignty at a

When Raja Yudhishthira had thus triumphed Raja Yudhishover all his enemies, he resolved on performing the celebrate a Ra great royal sacrifice known as the Rajasúya, at which he should be inaugurated as an independent and Sovereign Raja. This famous sacrifice appears to Political signihave existed as an institution amongst the ancient Rajastyn, as an Kshatriyas at a remote period antecedent to the rise national banof the Brahmans as a sacred and exclusive caste; and with a religious undoubtedly during the ascendancy of the Kshatriyas it had a political as well as a religious significance, being an assertion of sovereignty and supremacy as well as a sacrifice to the gods. In its original form Conception of it seems to have been a great national feast; the Kshatriyas. prototype of the banquets which were held in olden

quet, combined significance as a

gods.

sacrifice

amongst the