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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