dress to his charioteer, 328; the battle,
ib.; a wheel of his chariot sinks into the
earth, ib.; slain by Arjuna with a cres-
cent-shaped arrow, ib.; review of the
narrative of his command, 329; seven
mythical circumstances connected with
the battle, 330, note; sorrow of Arjuna
and Yudhishthira at his death, 365;
kindness of Yudhishthira towards his
widows, children, and dependants, ib.;
death of his chief wife, 366.
Kási, the modern Benares, three daughters
of the Raja carried off by Bhishma, 52;
their marriage to Vichitra-vírya, 53;
suspicious character of the story, 55; dis-
tance from Hastinapur, ib. ; name of, pro-
bably interpolated, 56.
Kauravas, sons of Maharaja Dhritarashtra,
birth of, 65; absurd myth respecting their
birth, 72, note; main incidents in their
early life, 73; narrative of their jealousies
of the Pandavas, 74; their education, 75;
defeated by Drupada, Raja of Panchála,
96; increasing ill blood between them and
the Pandavas, 97; their plot to burn the
Pándavas at Váranávata, 101; their alarm
at the marriage of the Pándavas with the
daughter of Raja Drupada, 127, 136;
jealousy of their wives at the beauty of
Draupadí, 177; tradition of their going
out into the jungle to mark the cattle,
but really to spy out the Pandavas, 194;
capture of Duryodhana and Karna by
the Gandharvas, 195; stipulation as re-
gards the thirteenth year of the exile of
the Pandavas, 205; their proceedings
during the thirteenth year of the exile,
219; fail to discover the Pandavas, ib.;
spies bring the news of the death of Kích-
aka, ib.; approve the proposal of Susar-
man to invade the Raj of Viráta, 219;
plan of campaign, ib.; they discover Ar-
. juna and discuss whether the thirteenth
year is really over, 222; defeated by Ar-
juna, ib.; authenticity of the campaigns
of Duryodhana and Susarman disproved,
233; hold a great Council to receive the
envoy from Raja Drupada, 249; pre-
liminary message of the Pandavas, ib.;
their demand for the restoration of their
Raj, 250; reply of Bhishma, ib.; Karna's
wrathful remonstrances with Bhishma for
praising Arjuna, ib.; Karna's message to
the Pandavas, ib.; Bhishma threatens that
Arjuna will conquer Karna, 251; inter-
position of Maharaja Dhritarashtra, ib.;
embassy of Sanjaya to the Pándavas, 252;
summoned to a Council to receive the re-
turn messages brought by Sanjaya, 256;
the elders counsel peace whilst the young
men clamour for war, ib.; mission of
Krishna, 256; question as to the recep-
tion of Krishna, 258; they all go out to
meet him excepting Duryodhana, 259;
great Council at Hastinápur to discuss the
mission of Krishna, 261; plot to seize
Krishna, 269; mythical character of the
mission of Krishna, 271; march to the
plain of Kurukshetra, 274; separated from
the Pandavas by a lake, 277; interchange
of challenges with the Pándavas, 279,
280; repulsed on the third day of the war,
305; Bhishma renews the battle, in which
they are driven back by Arjuna, ib.;
disheartened at not conquering the Pán-
davas, ib.; Drona on the second day of
his command draws them up in the form
of a spider's web, 310; general outcry
against the cowardly Chieftains who slew
Abhimanyu, 312; reproach Arjuna for
interfering in the combat between Bhuris-
rava and Satyaki, 314; their grief on the
death of Jayadratha, 315; their sorrow on
the death of Drona, 317; their grief at
the death of Duhsásana, 327; consterna-
tion at the death of Karna, 328; their
flight, 329; resolve to renew the battle on
the morrow, ib.; eighteenth and last day
of the great war, 331; they abstain from
single combats and charge only in com-
panies, ib.; their utter defeat, ib.; their
camp plundered by the Pándavas, 341;
said to have ascended to the heaven of
Indra because they died fighting bravely,
355; passionate desire of the survivors for
revenge, ib.; ghosts of the slain assem-
bled from the river Ganges by Vyása the
sage, 440; the widows drown themselves
in the Ganges and rejoin their husbands,
Kesiní, maid servant of Damayantí, sent to
Nala, 497; her interview with Nala, ib.;
perceives his divine powers, 498.
Khándava-prastha, country of, migration
of the Pandavas to, 138; myth of the burn-
ing of the forest of, 140; remains of the
ancient city of Indra-prastha, 141;
flourishing Raj of the Pándavas, 154.
Kíchaka, brother of the Rání of Raja Vi-
ráta, his commanding influence, 210; pre-
vails with the Rání to send Draupadi to
his house, 211; affronts Draupadí, 212;
follows her to the Council hall, ib.; Raja
Viráta refuses to interfere, ib.; pays a
second visit to the Rání, 214; threatens
to carry away Draupadí, ib. ; makes lavish
offers to Draupadi, ib.; Draupadí en-
gages to meet him at midnight in the
music and dancing-room, 215; his im-
patience, ib.; proceeds to the music and
dancing-room and is seized by Bhíma,
ib.; the battle, ib.; slain by Bhíma and
rolled into a ball, 216; Draupadí spreads
the report that he has been slain by the
Gandharvas, ib.; his brothers prepare to
burn Draupadí alive with his dead body,
ib.; Bhíma rescues her, 217; flight and
death of the brethren, ib.; story of, dis-
connected from the mythical references
of the Pandavas, 226; review of, ib. ; his
character, 229; poetic justice in his
slaughter, 230.
Kripa, an adopted son of Raja Sántanu,
represented as the son of Gautama, 78,
note; rebukes Karna, 89; advises Dur-
yodhana to conclude a treaty with the Pán-
davas, 329; with Aswattháma and Krita-
varman, the only surviving warriors of the
Kaurava armies, 331; the three visit the
wounded Duryodhana on the plain of
Kurukshetra, 347; remonstrates with
Aswattháma on his design to break at
night into the camp of the Pándavas, 348;
follows Aswattháma to the camp of the
Pándavas, 349; guards the gateway with
Kritavarman whilst Aswattháma goes in-
side, ib.; return of the three warriors to
Duryodhana, 351; their flight, 352.
Kripá, wife of Drona, 76; represented as
the daughter of Gautama the Brahman,
78, note.
Krishna, object of the Brahnıanical com-
pilers of the Mahá Bhárata to promulgate
his worship, and to connect his history
with that of the house of Bhárata, 67;
contrast between the historical traditions
of Krishna and the mythical fables re-
specting Vyása, ib.; garbling of the tra-
ditions, 68, note; his mediation in behalf
of the Pandavas at the Swayamvara of
Draupadí, 122; its mythical character,
135; myth of his hunting with Arjuna in
the forest of Khándava-prastha, 140; ap-
pearance of the god Agni, who desires to
devour the forest, ib.; fights against
Indra, 141; interpretation of the myth,
ib.; receives Arjuna with great rejoicings
at Dwáraká, 150; gives a great feast on
the Raivataka mountain, ib.; perceives
that Arjuna has fallen in love with his
sister Subhadrá, and promises to give her
in marriage, ib.; suggests an elopement,
151; wrath of his brother Balarama, ib.;
remonstrates with Balaráma, ib,; the
marriage, 152; legend proved to be a fic-
tion intended to cover his own criminal in-
timacy with his sister, 153; counsels
Yudhishthira as regards the Rajasúya,
162; mythical conquest of his ancient
enemy Jarasandha, Raja of Magadhá, ib.;
mythical character of the story, 164;
significance of the assertion that he washed
the feet of the Bráhmans, 166, 169; re-
ceives the argha, 170; wrath of Sisupála,
ib.; cuts off the head of Sisupála with his
chakra, ib.; saves the Rajasúva, ib. ; con-
formity of the incident with the tradi-
tions of the Yádavas, and not with those
of the house of Bhárata, 171; presenta-
tion of the argha referred to the Bud-
dhist period, ib.; reason why the Yádava
tradition of the death of Sisupála is
grafted on to the Kshatriya tradition,
ib.; the legend a religious myth repre-
senting the opposition of Vishnu to Siva,
172; the chakra an emblem of divine
wrath of Vishnu, ib.; myth of his mira-
culously preventing Duhsásana from
stripping Draupadí in the gambling booth,
185, note; questionable character of his
subsequent association with the Pandavas,
241; his speech at the Great Council,
242; speech of his kinsman Satyakí, 243;
his second speech, 245; mythical charac-
ter of the details which associate him
with the Pándavas, 246; mythical efforts
of Duryodhana and Arjuna to win over
Krishna to their respective sides, ib. ; ex-
cuses himself to Duryodhana for speaking
to Arjuna first, 247; promises to drive the
chariot of Arjuna in the forthcoming war,
248; improbability of the legend, but re-
ligious significance of the myth, ib.; his
reply to the message sent by the Mahá-
raja through Sanjaya to the Pándavas,
254; his mission to the Kauravas, 256;
legend of the mission, 257; Yudhishthira
applies to him for counsel, ib.; offers to
go as ambassador to Hastinapur, 257;
comforts Draupadí, ib.; bathes and wor-
ships the sun and fire, ib.; proceeds to
Hastinapur, 258; sends on messengers to
announce his arrival, ib.; Vidura coun-
sels Duryodhana to give him a grand re-
ception, ib.; great preparations com-
menced by Duryodhana, ib.; Duryodhana
resolves to put him into custody, 259; re-
monstrances of the Maharaja, ib. ; enters
the city and is received by all the Kau-
ravas excepting Duryodhana, ib.; haughti-
ness of Duryodhana towards him, ib. ;
resides in the house of Vidura where
Kuntí is dwelling, ib.; affecting inter-
view with Kuntí, ib.; comforts her with
the assurance that her sons will conquer,
260; visits Duryodhana, ib.; refuses to
partake of the entertainment prepared by
Duryodhana, ib.; declares that there can
be no friendship between them unless
Duryodhana comes to terms with the
Pándavas, 260; returns to the house of
Vidura and declines all other invitations,
261; explains to Vidura the reason of his
coming to Hastinápur, ib.; reverence
paid to him by the people of Hastinapur,
ib.; proceeds to the great Council of the
Kauravas, 262; his reception by the
Maharaja and Bhishma, ib.; his speech
before the Council, ib.; reply of the
Maharaja that he had better advise Dur-
yodhana, 265; his advice to Duryodhana,
ib.; Duryodhana's indignant speech to
him, 267; he rebukes Duryodhana, ib.;
advises the Maharaja to arrest Duryod-
hana and his three allies, 268; reveals
himself as the Supreme Being, 269; re-
assumes his humanity and takes his leave
of the Maharaja, ib.; returns to the house
of Vidura and takes leave of Kuntí, ib.;
invites Karna to join the Pándavas, 270;
his parting with Karna, 271; returns to
the Pándavas and desires them to prepare
for war upon the plain of Kurukshetra,
271; legend of the embassy to be treated
as a myth, ib.; marked difference between
Krishna as a hero and as an incarnation
of the Supreme Being, 272; suspicious
character of the legend as a representa-
tion of the actual relations between the
Kauravas and Pándavas, ib. ; proceedings
of the alleged embassy irreconcilable with
the myth that Krishna made over his
army to Duryodhana, ib.; turbulent
character of the Council at Hastinapur
indicative that the myth belongs to the
Krishna group of legends, ib.; legend of
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 Bhíma should
fight Duryodhana, 336; advises Bhíma to
commit foul play, 338; prevents Bala-
ráma from punishing the Pándavas 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 Pandavas 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 Pándavas, 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
Dwaraka 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 Hastinápur, 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 Bráhman 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 Hastinápur, 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-
bhadrá, 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 Yudhishtira 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.; Yasodá, 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 Vrindávana 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
Jambavat, 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,
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 Sátyaki, 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
Bráhman, 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 Maháraja 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.
Kunti, 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 Pandavas,
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 Pándavas, 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.,
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