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
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