forgiven by Yudhishthira, 340; the Pán-
davas go with Krishna to see Duryodhana,
ib.; recriminations between Duryodhana
and Krishna, ib.; manifestation of the
divine approval of Duryodhana, 341;
Krishna consoles the Pándavas and pro-
claims Yudhishthira Raja, ib.; the Pán-
davas proceed to the camp of the Kauravas
and obtain great spoil, ib.; Yudhishthira
requests Krishna to proceed to Hastinapur
and excuse the proceedings of himself and
brethren to the Maháraja, ib.; Krishna
reaches Hastinápur on the first quarter of
the right, 342; interview between Krish-
na and the Maháraja, ib.; affecting in-
terview between Krishna and the Rání
Gándhárí, ib.; Krishna consoles Gánd-
hárí by engaging that the Pándavas should
prove more dutiful than the Kauravas,
343; Gándhárí's reply to Krishna, ib.;
Krishna renews his promises, ib.; returns
to the quarters of the Pandavas in the
camp of the Kauravas, 344; review of the
foregoing narrative of the last day of the
great war, ib.; the revenge of Aswat-
tháma, 346; review of the story of the
revenge of Aswattháma, 355; appearance
of the plain of Kurukshetra on the even-
ing of the last day of the war, ib.; recon-
ciliation of the living and burial of the
dead, 359; narrative of the funeral cere-
monies on the field of battle, 363; diffi-
culty as regards the war lasting eighteen
days, ib.; narrative of the funeral cere-
monies on the field of battle-see Funeral
Ceremonies; Vyása, the sage, promises to
assemble the ghosts of the slain, 439; the
armies reappear in all their pomp as when
alive, 440; disappearance of the dead at
the dawn, 441; the widows rejoin their
husbands by drowning themselves in the
Ganges, ib.

Bhíls, legend of the son of the Raja of, who
desired Drona to teach him archery, illus-
trative of the supremacy exercised by the
Aryans over their aboriginal neighbours,
82; ancient and modern condition of the
Bhíls, ib.; Drona refuses to teach the son
of the Bhil Raja, 83; sorrow of the Bhil,

ib.;
the Bhíl sets up a clay image of
Drona and learns archery by practising
before the image, ib.; Drona contemplates
spoiling his archery, but is restrained by
his submission, ib.; alleged Bhíl custom
of not shooting with the fore-finger, 84;
review of the tradition, ib.; cause of the
alarm of the Kshatriyas, ib.; story of the
Bhíl woman and her five sons who were
burnt at Váranávata, 103.

Bhíma, the second Pándava, his life at-
tempted by Duryodhana, 74; escapes to
the city of serpents, ib.; his great strength,
ib.; mythical character of his escape, ib.;
learns the use of the club from Drona, 75;
his club-fighting with Duryodhana at the
exhibition of arms at Hastinápur, 87; his
contemptuous language towards Karna,
90; burns the house of Purochana at Vá-
ranávata, 102; wars against the Asuras

referred to the old wars between the
Aryans and aborigines, 106; story of his
encounter with Hidimba the Asura, 107;
carries his mother and brethren through
the great forest, 108; slays Hidimba, ib.;
advances of Hidimba's sister, ib.; marries
Hidimbi, ib.; extraordinary honeymoon,
109; review of the fiction, ib.; his fight
with Vaka, the Asura, 110; legendary
voracity, ib.; his serio-comic preparations
for the battle, 111; rends Vaka asunder,
112; submission of the other Asuras, ib.;
review of the fiction, 113; his conquest
of Jarasandha, Raja of Magadhá, 162;
mythical character of the legend, 164;
prevented by his elder brother Yudhish-
thira from interfering in behalf of Drau-
padí in the gambling pavilion, 182; speaks
vehemently to Yudhishthira, ib.; his
fearful vow against Duryodhana and
Duhsásana, ib.; his interview with his
mythical brother Hanuman, son of Váyu,
190; proceeds to the gardens of Kuvera,
the god of wealth, 191; his wrathful re-
ply to the insolent invitation of Duhsásana
to the sacrifice of Duryodhana, 196; his
pursuit of Jayadratha after the abduction
of Draupadí, 201; drags him from his
chariot and reduces him to the condition
of a slave, 202; refuses to release him un-
less commanded by Draupadí, ib.; appears
in the Council-hall of Raja Viráta with a
ladle in one hand and a scimitar in the
other, 207; engaged as head cook, ib.;
declines to fight Jimúta until he has
satisfied his hunger, 209; devours an
enormous quantity of provisions, ib.; great
battle with Jimúta, ib.; dashes out his
brains, 210; obtains great favour from the
Raja, ib.; fights with wild beasts in the
women's apartments, ib.; commanded by
Yudhishthira not to interfere when Drau-
padí is affronted by Kíchaka in the Coun-
cil-hall, 212; Draupadí awakens him in
the night and demands revenge, 213; re-
bukes her, 214; explains how Yudhishthira
has in every case prohibited his interfer-
ence, ib.; engages to punish Kíchaka, ib.;
his battle with Kíchaka in the music and
dancing-room, 215; slays Kíchaka and
rolls his flesh and bones into a ball, 216;
hastens to rescue Draupadi from the bro-
thers of Kichaka, 217; mistaken for the
Gandharva, ib.; rescues Raja Viráta, 220;
refers to Krishna for a reply to Duryod-
hana's challenge, 281; his battle with
Bhishma on the first day of the war, 300;
attacked by the Raja of Magadhá on the
second day of the war, 302; slays a son
of the Raja of Magadhá, 303; vaults on
an elephant and slays a second son, ib.;
slays the Raja and his elephant at a single
blow, ib.; fights Drona in the night be-
tween the fourteenth and fifteenth days
of the war, 317; attacked by Duhsásana,
327; deadly conflict between him and
·Duhsásana, ib.; fulfils his vow by drink-
ing the blood of Duhsásana, ib.; his serv-
ants discover Duryodhana in the lake, 332;

Krishna advises him to provoke Duryod-
hana to leave the lake, 335; his irritating
address to Duryodhana, ib.; threatens to
drag Duryodhana out of the lake, ib.;
Krishna suggests that he should fight
Duryodhana, 336; he gladly assents, ib.;
he exchanges reproaches with Duryod-
hana, 337; the battle, 338; desperate
struggle, ib.; advised by Krishna to com-
mit foul play, ib.; Arjuna gives him the
hint, 339; nearly killed by Duryodhana,
ib.; smashes the thigh of Duryodhana,
ib.; kicks Duryodhana on the head, ib.;
wrath of Yudhishthira, ib.; struck in the
face by Yudhishthira, ib.; Balaráma in-
dignant at his conduct, 340; defended by
Krishna, ib.; denounced by Balarama
but excused by Krishna, ib.; forgiven by
Yudhishthira, ib.; his head desired by
Duryodhana, 348; his son's head passed
off by Aswattháma as his own head, 351;
Duryodhana crushes it in his hands and
discovers the cheat, ib.; receives from Ar-
juna the amulet belonging to Aswattháma
and gives it to Draupadí, 354; prostrates
himself with his brethren at the feet of
the Maharaja, 361; Dhritarashtra calls
for him and receives his image instead, ib.;
the image crushed, ib.; the Maharaja em-
braces him, ib.; reproached by the Rání
Gándhárí for having drank the blood of
Duhsásana, 362; his denial, ib.; offers to
go to the city of Badravati to bring away
a horse for the Aswamedha of Yudhish-
thira, 383; jealousy of Krishna that Ar-
juna was not selected, ib.; Krishna objects
to his fondness for eating and his marriage
to an Asura wife, 384; retorts that Krish-
na's stomach contains the universe, ib.;
refers to Krishna's marriage to the daugh-
ter of a Bear, ib.; mollifies Krishna, ib.;
proceeds to the city of Badravati to bring
away the horse, ib.; tantalizing trick as
regards eating played upon by Krishna,
386; complains to Krishna of the trouble-
some conduct of the women of his camp,
387; appointed General-Superintendent
of the women, ib.; jesting conversation
with Krishna, ib.; his address to the wo-
men, ib.; arrives at Manipura mounted
upon Garura, 412; slaughters the horse
at the Aswamedha of Yudhishthira, 431;
feasts the Bráhmans, 433; his disputes
with the Maháraja, 439; his death, 454.
Bhíma, Raja of Vidarbha, or Berar, in
the Dekhan, 480; proclaims the Swayam-
vara of his daughter Damayantí, 481;
performs the marriage rites of Nala and
Damayantí, 485; sends Bráhmans in search
of Damayantí, 492; Damayanti's return,
493; sends Bráhmans in search of Nala,
ib.

Bhishma, his dreadful vow, 51; a leading
character in the Mahá Bhárata, ib.; his
loyalty to his half-brothers, 52; carries
away the three daughters of the Raja of
Benares to be wives to Vichitra-vírya, ib.;
the marriage, 53; refuses to raise up seed
to his deceased half-brother, 54; educates

Dhritarashtra, Pándu, and Vidura, 63;
entertains Drona as preceptor of the Kau-
ravas and Pandavas, 75; gives his half-
sister in marriage to Drona, ib.; his ap-
pearance at the public exhibition of arms
at Hastinapur, 86; proposes in Council a
division of the Raj between the Kauravas
and Pándavas, 127, 137; refrains from
interfering when Draupadí is insulted in
the gambling pavilion, 181; publicly re-
bukes Duryodhana after the Pandavas
have rescued him from the Gandharvas,
195; his reply in the Council to the de-
mand of the Pándavas for the restoration
of their Raj, 250; remonstrated with by
Karna for praising Arjuna, ib.; threatens
that Arjuna will destroy Karna, 251; in-
terposition of Maháraja Dhritarashtra, ib.;
his wrath at the proposal of Duryodhana
to put Krishna in custody, 259; receives
Krishna in the Council-hall, 262; strongly
remonstrates with Duryodhana in the
Council of Kauravas summoned to receive
Krishna, 265; second powerful speech in
the Council, 266; Duryodhana proposes
that he shall be generalissimo of the
Kauravas and their allies in the great war,
276; agrees on condition that he shall not
be called upon to fight Arjuna, and that
Karna absents himself from the field, ib.;
solemnly inaugurated as Commander-in-
Chief of the Kauravas, ib.; frames six
rules for ameliorating the horrors of the
war, 283; his discourse on the duties of
Rajas, 293; narrative of his ten days' com-
mand, 297; excuses himself from fighting
for the Pandavas, ib.; improbability of
the story, 298; introduced to harmonize
with the speech he is said to have delivered
at Krishna's embassy, 299; first day of
his command, 300; his battle with Bhima,
ib.; his combat with Abhimanyu, ib.;
praises the prowess of Abhimanyu, 301;
his combat with Arjuna, ib.; second day
of his command, 302; repulses the Pán-
davas, ib.; reluctantly engages with Ar-
juna, ib.; Duryodhana complains of his
indifference, 305; he renews the battle,
but is driven back by Arjuna, ib; his
wrath at the proposition of Duryodhana
that he should retire from the field, 306;
engages to defeat the Pándavas on the
tenth day or perish upon the field, ib.;
terrible conflict with Arjuna, ib.; mor-
tally wounded, ib.; singular effort to
Brahmanize his character, 307; mythical
story that he lay for many days upon a
couch formed of arrow heads, and there
delivered some moral and religious dis-
courses, 308; another preposterous myth
connected with his death, ib.
Bhishmaka, Raja of Vidarbha, his daughter
Rukminí carried off by Krishna, 475.
Bhojas, a tribe in the Vindhya mountains,
66; still represented by the Dhar Rajas,
ib., note; myth that Kuntí was brought
up in the house of the Raja of the Bhojas,
93.
Bhurisrava, his combat with Sátyaki on the

fourth day of Drona's command, 314;
conquers Sátyaki and prepares to cut off
his head, ib.; Arjuna interferes and cuts
off his arms, ib.; his abuse of Arjuna, ib.;
beheaded by Satyaki, 315.
Bikya, daughter of the Minister of Kutuwal,
story of, 522; requests her father to give
her to a husband, 526; sports with the
daughter of the Raja in the garden, 528;
discovers Chandrahasna and alters the
letter he is carrying, ib; her marriage to
Chandrahasna, 529; the presents, ib.;
surprise of her father on his return, ib.
Brahma, a period of vast duration, 413.
Brahmanas, 5, note.

Brahmanic period distinct from the Vedic
period, 5; characteristics of, 6; decay
of the Vedic religion in, 30; changes in
circumstances and geographical position,
ib.; existence of a military class and in-
stitution of caste, ib.; their efforts to re-
present the heroes of the Mahá Bhárata
as descendants of Bráhmans, 59; favourite
heroes of the Hindús associated with the
old national gods, 193.
Bráhmans, distinguished by the thread and
the title of twice born, 32; religious
class indicated in the Rig-Veda, 33; dis-
tinguished from the military class, 35, 36;
extent of the separation in the Vedic age,
36; early ascendancy, 37; ancient infe-
riority to the Kshatriyas, 49; general
characteristics of, 79; distinction between
two classes of Bráhmans, viz. (1.) The
Purohita, or family priest, and (2.) The
Guru, or great ecclesiastical head, ib.;
general character of their myths, 78, note;
rigid service demanded by them, 93; per-
secuted the Buddhists, 103; try to dissuade
Arjuna from competing at the Swayam-
vara of Draupadí, lest the Rajas should be
offended, 121; their delight at Arjuna's
victory, 122; wrath of the Rajas at being
beaten by a Bráhman, ib.; the main in-
cident of the tradition, 129; cause of the
disdain in which they were held by the
Kshatriyas, ib.; the priest originally a
hireling engaged to act for the patriarch
or Chieftain, ib.; said to have accompanied
Arjuna during his exile, 144; ancient
conflict with the Scythic Nágas merged
in the later religious wars between the
Brahmans and the Buddhists, 147; decline
of the political element of sacrifice during
their ascendancy, 157; mode by which
they arrogated to themselves the sole right
of officiating at the great sacrifices, 156,
note; doctrines of sacrifices, penances,
and castes overthrown by the reformation
of Buddha, 158; revival of Bráhmanism,
159; continued influence of Buddhism,
ib.; Mahá Bhárata composed during their
ascendancy, 168; contemporary splendour
of the courts of the Rajas, ib.; respect
paid to the ancient sages exaggerated by
the Brahmanical compilers of the Mahá
Bhirata, 169; their jagheers excepted
when Yudhishthira lost his Raj, 179, note;
wars of Arjuna against the Daityas typical

of their wars against the Buddhists, 193;
insult inflicted upon the Bráhmans at the
festival at Prabhása, 446; a professional
class officiating for both Aryans and ab-
origines, 509; depraved privileges claimed
by, 518, 520.

Buddhism, element of, in the Mahá Bhára-
ta, 39; legend of a Princess and a Raja
afflicted with leprosy, 69, note; discern-
ible in the legend of the visit of the Pán-
davas to Váranávata, 102; Brahmanical
persecutions, 103; fiction of the marriage
of Bhíma and Hidimbi, to be referred to
the period, 110; in the story of Bhíma's
fight with Vaka, 114; legend of the mar-
riage of four brothers with their half-
sisters, 117; ancient conflict between the
Brahmans and Nágas merged in the later
religious wars between the Brahmans and
the Buddhists, 147; overthrow of the
doctrines of sacrifices, penances, and caste,
overthrown by Buddha, 158; presentation
of the argha at the Rajasúya of Yudhish-
thira referred to, 171; conversion of the
chakra into a prayer wheel, 172; Brah-
manical revival against, 193; wars of
Arjuna against the Daityas typical of the
wars of the Bráhmans against the Bud-
dhists, ib.; parable of the animals implor-
ing Yudhishthira to leave the jungle, 198;
further identification of Daityas and Bud-
dhists, 421; custom of ploughing the place
of sacrifice, 433; description in the Ma-
hawanso, 434; connection of Krishna
with, 460.

Cannibals, amongst the aborigines, 108,
111; in the country where human sacri-
fices are performed, 403; amongst Bráh-
mans and Saniases, ib., 421.

Caste, unknown in the Vedic period, 6;
originated during the interval between
the Vedic and Brahmanic ages, 30; ques-
tion of how far the establishment of the
Aryans as a conquering power was calcu-
lated to lead to the introduction of caste,
31; importance of the question from the
general tendency of foreign conquest to
create a caste feeling, ib.; question of how
far the elements of an oppo-ition of classes
are to be found in the Rig-Veda, ib.;
four castes existing in the Brahmanic age,
viz. Bráhmans, Kshatriyas, Vaisyas, Su-
dras, 32; outcastes and slaves, ib.; Bráh-
mans, Kshatriyas, and Vaisyas distin-
guished from the Súdras by the thread
and the title of twice born, ib.; hypothesis
that the three twice-born castes are de-
scendants of the Aryans of the Rig-Veda,
and that the Súdras are a pre-Aryan
people, ib.; antiquity of the Pariahs, or
outcastes, ib.; three distinct classes of
worshippers indicated in the Rig-Veda:
viz. (1.) A peaceful and religious class, the
ancestors of the Bráhmans, 33; (2.) A
military class, the ancestors of the Ksha-
triyas, 34; marks of difference between
the peaceful and the military class, ib.;
increased prevalence of animal sacrifices

when the Aryans became a conquering
power, 34; (3.) A mercantile class, the
ancestors of the Vaisyas, 35; origin of the
difference between the Bráhmans and the
Kshatriyas, ib.; characteristics of the
Bráhmans, ib.; characteristics of the
Kshatriyas, 36; extent of the separation
between the Brahmans and the Kshatriyas
in the Vedic age, ib.; rise of Brahmanical
ascendancy, 37.

Chakra, a wheel-shaped weapon, Arjuna's
feats with, 88; used by Krishna in slay-
ing Sisupála, 170; an emblem of the di-
vine wrath of Vishnu, 172; the prayer
wheel of the Buddhists, ib., note.
Challenges, all Kshatriyas bound to accept
them, 177, 310; their abusive character,
ib.
Chámara, an emblem of sovereignty, 372.
Chandálas, hired as assassins, 524.
Chandels, account of, 405, note.
Chandra, the moon, connected in the Vedas
with the soma plant, 24; regarded as the
mythical progenitor of the great Lunar
race of Bharata, ib.

Chandrahasna and Bikya, story of, 522;
its romantic character, ib.; scene laid in
the Dekhan, ib.; allusions to temples, ib.;
education of young ladies in reading and
writing, ib.; belief in the influence of the
stars both upon the fortune and the phy-
siognomy, ib.

Chandrahasna, Raj of, 413; story of, 522;
his birth, 523; preserved alive by his
nurse, ib.; destitution of the child, ib.;
the Rishis predict his future greatness to
the Minister of the Raja of Kutuwal, 524;
jealousy of the Minister, ib.; his death
resolved upon, ib.; escapes from the as-
sassins, ib.; brought up by a Zemindar,
ib.; brings good fortune to the Zemindar,
525; his conquests, ib.; his fame reaches
the ears of the Raja and his Minister, ib.;
jealousy of the Minister, 526; the Minister
leaves his office in charge of his son and
visits the Zemindar, ib.; destruction of
Chandrahasna resolved on, 527; carries a
letter from the Minister to his son, ib.;
goes to sleep beside a garden, 528; dis-
covered by Bikya, ib.; alteration of the
letter, ib.; delivers the letter to the Min-
ister's son, 529; preparations for his mar-
riage with Bikya, ib.; the marriage, ib.;
the presents, ib.; surprise of the Minister
on his return, 530; plot for the destruction
of Chandrahasna, 531; sudden abdication
of the Raja in his favour, 532; death of
the Minister's son in the temple of Durga,
ib.; crowned Raja and married to the
Raja's daughter, 533; pays a visit to the
Minister, ib.; tragic end of the Minister,
534; review of the story, ib.; an illustra-
tion of Hindú life in the historical period,
ib.

Charioteers, low rank of, open to ques-
tion, 91; a royal amusement, ib.; reason
why the Brahmanical compilers threw
contempt upon charioteers, ib.; their con-
fidential position subsequently held by the

Chitrangada, daughter of the Raja of Mani-
pura, her amour with Arjuna, 146; her
son Babhru-váhana, ib.; charged by Ar-
juna with unchastity, 409; entertains the
prisoners after the defeat of Arjuna, 410;
horror at hearing that her son Babhru-
váhana has slain his father, ib.

Choitro, full moon in the month of, corre-
sponding to Easter, 385.

Circular dance of Krishna and the women
of Vrindavana, 469.
Civilization, characteristics of the Vedic and
Bráhmanic periods, 6; patriarchal life,
8; religious rites connected with eating
and drinking, 11; origin of the caste sys-
tem, 30; priests, soldiers, and merchants
indicated in the Rig-Veda, 33; origin of
the difference between the Brahmans and
the Kshatriyas, 35; rise of Brahmanical
ascendancy, 37; simple character of Hindú
historians, 41; excitement of a Hindú
audience, ib.; approximate description of
Hastinapur, 43; amour of Dushyanta and
Sakuntala, 47; legend of the old Raja
who wanted a young wife, 50; horror of
celibacy, 51; custom of raising up sons to
a deceased kinsman, 54, 58; abduction of
women by the Kshatriyas sanctioned by
Brahmanical law, 57; education of the
three sons of Vishitra-vírya, 63; hunting,
fondness of, 64; retirement of lepers, 69;
significance of the marriage of Dhritar-
áshtra and Gándhárí, 71; education of
the Kauravas and Pándavas, 75; marriage
of a preceptor in the family of a Raja, 76;
Purohitas and Gurus, 78; supremacy of
the Aryans over the aborigines as exem-
plified in the story of the son of the Bhil
Raja, 82; barbarous practices in a primi-
tive age, 84; public exhibition of arms at
Hastinapur, 85; charioteering and cha-
rioteers, 91; confidential position of cha-
rioteer subsequently held by the Purohita,
or family priest, ib.; exactions of service
on the part of Bráhman sages as exem-
plified in the story of Durvása, 93; dis-
grace attached to an unmarried mother,
94; post of Yuvaraja, 97; description of
the city of Váranávata, 100; custom of
giving presents, 101; Kunti's feast to the
poor, 102; burning a sleeping enemy
opposed to Kshatriya ideas, but familiar
to the age when the Bráhmans persecuted
the Buddhists, ib.; ancient wars to be
found amongst the earliest traditions of
every people, 101; national traditions pre-

served when corresponding to the national
religion, 105; remodelled by changes in
the religion, ib.; converted into nursery
stories when the old religion has been
driven out by a new one, ib.; striking
similarity between Hindú and European
traditions of great wars, ib.; character-
istics of Hindú fiction, ib.; action of nar-
rators of fictions, 107; horrible death of
the Asura, a barbarous fiction, 108; mar-
riage of an Aryan to an Asura, 109;
share of a meal given to the poor, 110;
submission of the subjects of the Asura
Chief to Bhíma, 112; Hindú fondness for
children, 113; historical significance of
the story, ib.; distinction between the
Aryans dwelling in cities and the abo-
rigines of the jungle, 114; polyandry,
three different theories respecting its ori-
gin, 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, 116; origin of
the Swayamvara, 117-see also Swayam-
vara; decay of polyandry and the Swa-
yamvara, 118; Draupadi distributes the
victuals of the Pándavas at the evening
meal, 123; rights of the elder brother in
a polyandry marriage, 126; probable de-
tails in connection with the marriage of
Draupadí, 127; the Raja of Panchála
gives a feast, at which he intends marry-
ing his daughter to the best archer, ib.;
rude merriment of the occasion, 128; sim-
plicity of the Raja's daughter in moving
amongst her suitors, ib.; exercises the
right of excluding an unwelcome suitor
from the trial, ib.; self-possessed demean-
our of Draupadí an indication of poly-
andry, ib.; modest appearance of damsels
in later Swayamvaras, ib.; winning of the
prize by an apparent Bráhman, the main
incident in the tradition, 129; cause of
the ancient disdain in which the Bráh-
mans were held by the Kshatriyas, ib.;
the priest, originally a hireling, engaged
to act for the patriarch or Chieftain, ib.;
general commotion excited at the success
of a mendicant Bráhman when the Ksha-
triyas had all failed, ib. ; the Swayamvara
and polyandry compared, 130; plain in-
dications of polyandry as an institution in
the narrative of events which immediately
succeeded the Swayamvara, ib.; scene on
the arrival of the Pándavas and Draupadí
at the house of Kuntí, 131; Brahmanical
perversion of the words of Kuntí, ib.;
proofs of Brahmanical interpolation, ib. ;
natural interpretation that Kuntí directed
her sons to share Draupadí amongst them,
ib.; confirmed by the sequel of the tra-
dition, 132; acknowledgment of the right
of the elder brother to choose a wife for the
family, ib.; Draupadí treated before mar-
riage as betrothed to all five brothers, ib.;
arrangements for the night, ib.; objection
of Dhrishta-dyumna, that the claim of Ar-
juna as the winner of the Swayamvara set

aside the right of Yudhishthira as eldest
brother, 134; primitive character of the
ancient Councils of the Kshatriyas, 137;
strange domestic life which accompanied
the institution of polyandry, 142, note; ma-
trimonial law, ib.; its dubious authenticity,
143; proofs that it is a myth, 144; legend of
Arjuna's elopement with Subhadrá, 151;
proved to be a fiction. 152; a model Raj,
154; a Rajasúya, or royal sacrifice, 155–
see Rajasúya; pavilions, 165; probable pic-
ture of the scene, 167; probable character
of the Rajas present at the Rajasúya, ib.;
topics of conversation, 168; gambling a
special vice of the Hindús, 175; visits of
ceremony, 177; gambling scene in the pa-
vilion, 178; Bhima's fearful vow against
Duryodhana and Duhsásana, 182; tradi-
tion of the Kauravas going out every three
years to mark the cattle in the pastures,
194; feast given by Yudhishthira after
the rescue of Duryodhana from the Gand-
harvas, 195; the Vrishnava sacrifice of
Duryodhana, 196; law against the abduc-
tion of a woman without first conquering
her husband, 200; story of the reduction
of Jayadratha to the condition of a slave,
202; difference between the tradition of
the amour of the Commander-in-Chief
and the waiting-maid and the traditions
of the house of Bharata, 295; Raja Vi-
ráta engages Yudhishthira as private com-
panion and teacher of dice playing, 207;
Bhíma as head cook, ib.; Arjuna as a
eunuch to teach music and dancing, ib.;
Nakula as master of the horse, ib.; Saha-
deva as master of the cattle and caster of
nativities, ib.; exhibitions of pugilism and
wrestling in the court of Raja Viráta,
209; fighting with wild beasts in the
women's apartments, 210; dancing of the
Raja's daughter and other damsels, ib.;
ancient saying that the brother of the
Rání is always to be feared, 211; position
of female servants in the courts of Hindú
Rajas, 213; the music and dancing-room,
215; attempt to burn Draupadí alive with
the dead body of Kíchaka, 216; alarm of
herdsmen at a foreign invasion, 219; mirth
of the damsels at seeing Arjuna putting
on armour, 221; they pray him to bring
home plenty of spoil, ib.; forbearance as
regards fugitives and captives, 223; Raja
Viráta dashes the dice at Yudhishthira's
face, 224; procession of damsels to meet a
victorious warrior, ib. ; idea that if blood
falls to the ground the blow must be re-
venged, 225; curious ground on which
Arjuna declined to marry Uttará, ib.;
character of the people in the Dark Ages
of Hindú history, 226; leading characters
in the tradition of the amour of Kichaka,
227; jealous fears of the Rání of Viráta
allayed by Draupadi's story of the five
Gandharvas, ib.; belief in the amours of
invisible demons with mortal women, 228;
peculiar status of Kíchaka as the brother
of the Rání, 229; peculiar incidents in
Kíchaka's amour, 230; asks his sister to