456, note; episodes in, 457; general cha- racter of the episodes, ib.; absence of historical value, 458; importance of the legends referring to Krishna, ib.; their significance, historical and religious, ib. ; three other important legends, ib.; le- gends of Krishna, 461; story of Nala and Damayantí, 478; legends of Devayání, 508; story of Chandrahasa and Bikya, 522. Mahawanso, description in, of the ploughing of consecrated ground by a Buddhist sovereign, 434.
Mahendra mountain, the abode of Parasu Ráma, 145; a range of hills on the coast of Coromandel, ib., note. Malabar, women of, their peculiar privi- leges, 420, note.
Manipura, the modern Munnipore, Ar- juna's amour with the daughter of the Raja, 145; the Raja gives her to Arjuna on condition that any son she may bear shall be left with him, ib.; Serpent or Nága dynasty at, 147, note; significance of Arjuna's amour, 148; the modern Munnipurees, a genuine relic of the Scythic Nágas, ib., 149, note; country entered by the horse in the seventh ad- venture, 404; mythical description of Raja Babhru-váhana and his Raj, ib.; Sanskrit spoken by the people, 405; city and palace, ib.; waggons and fire weapons, ib.; exhaustless revenues, ib.; wealth and yirtues of the Raja, ib.; talents and bravery of the Minister, 406; magnificent Council hall, ib.; perfumes distributed by beautiful girls, ib.; horse taken into the Council hall, 407; the Raja discovers that Arjuna is his father, ib.; resolves on restoring the horse and offering the Raj to Arjuna, 407; description of the meet- ing between the Raja and Arjuna, and its consequences, 409; modern conversion of the Munniporees from serpent-worship to Hindúism, 421; late origin of the con- version proved by the evidence of lan- guage, ib.; Brahmanical description of the city and people, 422; reference to artillery, ib.; poetical imagination mani- fested in the description, 423; adaptation of the mythic description of the city of serpents to the tastes of the modern Mun- niporees, 424; locality of the adventures of the horse still pointed out, 425. Mantras, or hymns, 5, note. Marriage, Vedic conception of, 29; allu- sions to polygamy in the Vedas, 29, note; Gandharva form, 48; injury inflicted upon a son by the marriage of an aged father, 51, note; ancient custom of rais- ing up seed to a deceased kinsman, 54, 58; abduction of women by Kshatriyas sanctioned by Brahmanical law as Rák- shasa marriages, 57; distinction between a Rakshasa and a Gandharva marriage, ib., note; Kshatriya tradition of Vyasa raising up heirs to the deceased Raja compared with the story of Ruth, 62; pro-
miscuous intercourse prevailing amongst the people of Madra, 68; monogamy of Dhritarashtra compared with the poly- gamy of his predecessors, 72; nuptial rites of Bhíma and Hidimbi performed by Yudhishthira, 109; extraordinary honey- moon, ib.; marriage of an Aryan to an Asura referrible to the Buddhist period, 110; important story of the marriage of the five Pándavas to Draupadí, daughter of Raja Drupada, 115; extensive modi- fications of the tradition in order to re- concile the polyandry with modern ideas of morality, ib.; polyandry an institution still existing in Thibet, 116; three differ- ent theories of the origin of the institu- tion, 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, ib.; origin of the Swayamvara, 117; women regarded as prizes, ib.; Buddhistic legend of the marriage of brothers with their half sis- ters, 117, note; decay of the two institu- tions of polyandry and the Swayamvara, 118-see Swayamvara; conversation be- tween Yudhishthira and Arjuna respecting the marriage of Draupadí, 123; Draupadí distributes the provisions at supper in the place of Kuntí, ib.; Kuntí and Draupadí proceed by themselves to the palace of Drupada, 125; Yudhishthira as the elder brother requested to decide as regards the marriage, 126; marriage of Draupadi to the Pandavas in the order of their respective ages, ib.; reference of the mar- riage to the earliest period in Hindú history, 127; comparison of the Swayam- vara and polyandry, 130; plain indica- tions of polyandry as an institution in the narrative of events immediately succeeding the Swayamvara, 130; acknowledgment of the right of the elder brother to choose a wife for the family, 132; marriage rites deferred till Raja Drupada could be con- sulted, ib.; Draupadí treated during the interval as a damsel betrothed to all five brothers, ib.; strange domestic life which accompanied the institution of polyandry, 142, and note; matrimonial law, ib.; its dubious authenticity, ib.; intervention of Nárada, 143, note; proofs that the alleged matrimonial law is a myth, 144; wives not unfrequently won or lost at gambling matches, 184; law against the abduction of a woman without first conquering her husband, 201; ancient saying that the brother of the Rání is always to be feared by the Raja, 211; jealous fears of the Kání respecting Draupadí allayed by the story of the five Gandharvas, 227; belief in the amours of invisible demons, 228; peculiar incidents in Kíchaka's amour, 230; asks his sister to send her waiting maid to his house, 230; scene between Kíchaka and the waiting maid in the Council hall, ib.; incident of Dhrishta-
dyumna sleeping in his camp surrounded by his women, 349; conversation between Draupadí and the ladies of Krishna upon polygamy and polyandry, 390; the Prince who had a thousand wives, 396; legend of the disobedient wife who was trans- formed into a rock, 397; refused when a girl to obey her future husband, ib.; inarried to a Rishi, but refused to fulfil her duties, ib.; plagues her husband in every way, 398; the husband tells her not to do whatever he wishes her to do, ib.; success of the experiment, ib.; final wickedness of the woman, ib.; the Rishi curses her that she shall be a rock until Arjuna releases her, 399; the horse fas- tened to a rock, and Arjuna releases both the horse and the woman, ib.; legend of Sadnova, ib.; legend of the country of Amazons, 401; oriental idea of happi- ness, 418; moral lesson involved in the fable of the disobedient wife, ib.; Hindú conception of a bad wife, ib.; privi- leges of the Nair women, 420, and note; marriage rites of Nala and Damayantí performed by Raja Bhíma, 485; re- fusal of Nala to take refuge in the house of his wife's father, 488; love passages between Kanju and Devayání, 510; law against the marriage of a daughter and a pupil, ib.; question of whether Yayáti espoused Devayání by taking her by the hand, 516; marriage rites of Yayáti and Devayání performed by Sukra, 517; love passages between Yayáti and Sarmishthá, ib.; Bikya requests her father to give her to a husband, 522; marriage of Bikya and Chandrahasna, 529.
Maruts, or breezes, distinguished from Váyu, 9, 25.
Massagetæ, horse sacrifices of, 380.
Matsya, the fish-girl, and mother of Vyása
the sage, 60; myth identifying her with Satyavatí, ib.; the myth proved to be a later interpolation, ib.; her amour with Parásara, ib.
Matsya, country or city of, 61, 62, note. Maya, or a delusion of the mind, 392, note. Middle Country, Rajas of, 165.
Mithila, identified with the modern Tirhút, 64, note.
Monotheism, its co-existence with poly- theism, 19, note. Moon. See Chandra.
Müller, Professor Max, his translation of a monotheistic hymn from the Rig-Veda,
Munnipur. See Manipura.
Nágas, or serpents, in the forest of Khán- dava, protected by Indra, 141; interpre- tation of the myth, ib.; the burning of the forest opposed by the Scythic Nágas, ib.; amour of Arjuna with Ulúpí intro- duced to represent him as the mythical ancestor of the tribe, 146; prominent part taken by them in the history of ancient India, ib.; confusion between the
Nágas as serpents, and the Nágas as Scythians, 147; ancient conflict between the Brahmans and the Nágas merged in the later religious wars between the Brahmans and the Buddhists, ib.; Nágas originally distinct from the Aryans, but now either Kshatriyas or Buddhists, 148; established themselves in Magadhá and Munnipur, 147, note; invasion of Lydia, ib., note; their magnificent city, 411; beautiful wives, jewels, and lake, ib.; refuse to send the life-restoring jewel to Arjuna, ib. See Serpents.
Nair women, their peculiar privileges, 420, and note.
Nakula, the fourth Pándava, learns the art of taming and managing horses from Drona, 75; engaged by Raja Viráta as master of his horse, 207.
Nala, Raja of Nishadha, or the Bhíl country, 480; his love for Damayantí, ib.; the swan with golden wings induces Dama- yantí to think of no one but him, ib. ; pre- vailed on by the four gods to ask Dama- yantí to choose one of their number, 482; rendered invisible by Indra, ib.; enters the inner apartments of the palace of Raja Bhíma, ib.; Damayantí refuses to choose any husband but him, 483; he re- monstrates, ib.; her fidelity, ib.; the day of the Swayamvara, 483; each of the four gods assumes his form, 484; Damayantí discovers him and gives him the garland, ib.; his vow to Damayantí, ib. ; the gods give him divine gifts, ib.; his marriage to Damayantí, 485; Kali plots with Ďwá- para for his destruction, 486; twelve years of happiness, ib.; he prays to the gods with unwashen feet, and Kali takes possession of him; tempted by Kali to gamble with his brother Pushkara, ib.; his losses, ib.; his friends vainly remon- strate, ib.; the chief men of the Raj interpose through Damayantí, ib. ; inter- ference of the Council, 487; Damayantí retires from the Hall, ib.; loses his Raj but refuses to stake his wife Damayantí, ib.; retires with her into the jungle, ib. ; cruel proclamation of Pushkara, ib.; the birds fly away with Nala's only covering, ib.; they mock him, 488; he entreats Damayantí to go to her father's house, ib.; she refuses unless he will accompany her, ib.; he refuses to take refuge with his wife's father, ib.; the two fishes, ib. ; dire extremity, ib.; tempted by Kali to abandon his wife in the jungle, ib. ; severs his wife's garment, 489; his irreso- lution, ib.; his flight, ib. ; rescues a ser- pent from a circle of fire, 491; his form changed by the serpent, ib. ; takes serv- ice with Rituparna, Raja of Ayodhya, under the name of Váhuka, ib.; meets his old charioteer Varshneya, 492; his even- ing song, ib.; his explanation, ib. ; Bráhmans sent to search for him, 493; his groaning on hearing their proclama- tion, 495; his response to the proclama- tion, 497; consulted by Raja Rituparna
as regards the second Swayamvara of Damayantí, 497; his anguish, 498; en- gages to drive from Ayodhya to Vadarbha in a single day, 495; his choice of horses, ib.; his drive from Ayodhya to Vidarbha, ib.; his marvellous driving, ib.; proves the skill of Raja Rituparna in the calcu- lation of numbers, 496; teaches Ritu- parna the secrets of horsemanship in return for the secrets of dice, ib.; freed from Kali, ib.; approaches the city of Vidarbha, ib.; his driving recognized by Damayantí, ib.; she fails to recognize him as Váhuka, 497; his interview with her maid-servant Kesiní, ib.; his anguish, 491; Kesiní perceives his divine powers, ib.; Nala sends her children to him, 499; his emotion, ib.; Damayantí receives him in the garb of a widow, ib.; the recon- ciliation, 500; rejoicings in Vadarbha, ib.; he recovers his Raj from Pushkara, 501; his happy reign, ib.
Nala and Damayantí, story of, 478; to be referred to the Vedic period, ib. ; proofs that the story belongs to a late stage in the Vedic period, ib.; advance of the Aryans into the Dekhan, 479; degenera- tion of the Vedic deities, ib.; supernatural details, ib.; wide interval between the age when the events occurred and the age when the poem was composed, ib. ; main incidents in the story, ib.; (1.) The loves of Nala and Damayantí, 480; (2.) The Swayamvara of Damayantí, 483; (3) The gambling match between Nala and Pushkara, 485; (4.) The exile of Nala and Damayantí, 487; (5.) Nala's deser- tion of Damayantí, 489; (6.) Adventures of Nala, 491; (7.) Discovery of Dama- yantí, 492; (8.) Discovery of Nala, 493; (9.) Nala's drive from Ayodhya to Vid- arbha, 495; (10.) Damayantí recovers her husband, 497; (11.) Nala recovers his Raj, 501; review of the tradition, ib.; conflict of ideas indicative of two different eras, 502; opposition of heroic and re- ligious ideas in the character of Nala, ib.; freedom of intercourse which prevailed in the Vedic period veiled by the introduc- tion of supernatural details, 502; incident of Nala's making his way to the inner apartments disguised by the incident of the spell, 504; the second Swayamvara opposed to Brahmanical ideas, ib.; con- ception of an avenging Nemesis, ib.; gambling not regarded as a vice, 505; graphic pictures in the story, ib.; Dama- yantí and her maidens, ib.; the Swayam- vara of Damayantí compared with that of Draupadí, ib.; the gambling match of Nala compared with that of Yudhishthira, ib.; the wife's devotion, 506; episode of the birds, ib.; episode of the fishes, ib.; scene in the hut, ib.; night scene of the horde of wild elephants trampling down the caravan, ib.; palace life, ib. ; exqui- site description of the interview between Nala and Damayantí, 507.
Nanda, the putative father of Krishna,
463; carries tribute to Raja Kansa, ib. Nara, a form of Vishnu, 262, note; Nárá- yan, a form of Vishnu, ib., note. Nárada, the sage, his intervention in the matrimonial arrangements of Draupadí and her five husbands, 143, note; present with other Rishis at the Council of the Kauravas summoned to receive Krishna, 262; visits Dwáraká with two other sages, 443; carries the news of the Swayamvara of Damayantí to Indra, 481. Naramedha, a human sacrifice, a Brahman advises the Raja to perform one in the sixth adventure of the Horse, 403; merit of the sacrifice, ib.; performed by Bráh- mans and Saniases who were cannibals and wine-drinkers, ib.; performed by Rávana, ib.
Nemesis, the avenging, finds expression in the story of the Pandavas, 175; in the story of Nala, 504.
Noose, Arjuna's skill in throwing it, 88.
Omens, evil, 325; effect of the appearance of the owl devouring the birds upon the mind of Aswattháma, 356; fearful ap- pearance of, before the destruction of Dwáraká, 441, 443.
Panchála, Raj of, 75, 78, note; its geo- graphical position, 96.
Pandavas, the five sons of Raja Pándu, 64; return to Hastinápur after their father's death, 65; kindly received by their uncle Dhritarashtra, ib.; myth that they were directly begotten by the gods, 70; main incidents in their early life, 73; narrative of the jealousies between them and the Kauravas, 74; their education, 75; defeat Drupada, Raja of Panchála, 96; increased jealousy of the Kauravas, 97; sent by Maharaja Dhritarashtra to the city of Váranávata, 99; their first exile, 100; authentic tradition of the first exile lost in a later fiction, ib.; warned by Vidura, 101; plot of the Kauravas to burn them in their house at Váranávata, ib.; their magnificent reception at Váranávata, ib. ; suspicions of Yudhishthira, ib.; dig a subterranean passage, ib.; Bhíma antici- pates the plot by burning the house of Parochana, 102; they escape with their mother Kuntí into the jungle, ib.; story to be referred to the later age of Brah manism, ib.; representatives of the Aryan people in India, 104; their life as mendi- cant Bráhmans in the city of Ekachakrá, 110; leave the city of Ekachakrá after Bhíma's victory over Vaka, 112; import- ant story of their marriage to Draupadí, daughter of Raja Drupada, 115; exten- sive modifications of the tradition in order to reconcile the polyandry with modern ideas of morality, ib.; resolve on attend- ing the Swayamvara of Draupadí, 118; engage Dhaumya to be their family priest, and leave Kuntí in his charge, 119; their fierce battle with the Rajas at the Swayamvara, 122; lead away Drau
padí, 122; inform their mother that they nave gained an acquisition, 123; desired by Kuntí to share it, ib.; postponement of the marriage, ib.; Draupadí distributes the provisions at supper in the place of Kuntí, ib.; discovered by Dhrishta- dyumna to be Kshatriyas, 124; invited to the palace of Raja Drupada, ib.; Yud- hishthira's reply, ib. ; grand reception of by Raja Drupada, 125; make known their birth and lineage, ib.; married to Draupadí, 126; live in tranquillity at Kámpilya, ib.; alarm of the Kauravas, ib.; return to Hastinapur and division of the Raj, 127; probable incidents of the marriage, ib.; myth that they were five Indras, 131; no further allusion to the exceptional character of the marriage, 136; significance of the alliance as pro- moting the fortunes of the Pándavas, ib. ; division of the Raj not a division of the territory, but of the family, 138; migra- tion from Hastinápur to the country of Khándava-prastha, ib.; origin of the con- fusion between the migration and the division of the Raj, 139; omission in the tradition of all reference to the clearing of the jungle, ib.; memory of the incident preserved in the later myth of the burn- ing of the forest of Khándava-prastha, 140; remains of their Raj at Indra-pras- tha between Delhi and the Kútub, 141; their strange domestic life with one wife, 142, 143, note; legend of their five houses, 142; alleged breach of the matrimonial law by Arjuna, ib.; his exile, 143; period of the exile a blank in their history, 153; prosperity of their Raj, 154; wars of, in connection with the Rajasúya of Yudhishthira, 162; their mirth at the ludicrous mistakes of Duryodhana at the Rajasúya, 173; proposal of Duryodhana to invite them to a gambling match, 175; the invitation, 176; reluctance of Yud- hishthira, 177; arrive at Hastinapur with Kuntí and Draupadí, ib.; pay visits of ceremony to the Maharaja and Rání, ib. ; receive the visits of their friends, 178; proceed to the gambling pavilion, ib.; for- bidden by Yudhishthira to interfere when Draupadi was assaulted in the gambling pavilion, 182; commanded by the Maha- raja to return to Indra-prastha, 183; lose their Raj, ib.; depart into exile, 184; unpardonable nature of the affront put upon them, 186; impressive picture of their departure, ib.; their second exile, 187; tradition of the twelve years of jungle life to be distinguished from the fiction of the thirteenth year, ib.; theory that the twelve years of exile were origin- ally twelve months, and that the thirteenth year was an intercalary month introduced to complete the solar year, 187; legend of the twelve years' exile partly mythic and partly authentic, 188; legendary sketch of their life in the jungle, ib. ; pilgrimages to holy places, ib.; instructions of Brah- man sages, ib.; mythological portion of
the legend of the twelve years' exile, 189; description of the subject matter, ib. ; introduced to confirm the myth that they were the sons of the ancient gods of the Hindús, ib.; samples of the myths, 190; authentic portion of the legend of the twelve years' exile, 193; indications that they never wandered at a great distance from their Raj, ib.; their life in the jungle, ib.; four incidents in, 194; (1.) The capture of Duryodhana and Karna by the Gandharvas, ib.; similarity be- tween the story of their rescuing Duryod- hana and Karna, and the feast given by Yudhishthira, to the rescue of Lot by Abraham, and feast of bread and wine, 195; (2.) The Vaishnava sacrifice per- formed by Duryodhana, which they refuse to attend, 196; (3.) Yudhishthira's dream that the animals implored him to leave the jungle, 198; move to the forest of Káma, 199; (4.) Attempt of Jayadratha to carry off Draupadí, ib.; pursuit of Jayadratha, 201; force him to submis- sion, 202; prepare for dwelling in disguise in a foreign city during the thirteenth year, 204; difficulties in refer- ence to the authenticity of the story, ib. ; story of the amour between a Commander and a waiting-maid an authentic tra- dition, ib.; wide difference between the tradition of the amour and the traditions of the house of Blárata, 205; difference in the conception of the Gandharvas, ib. possible separation of the tradition of the amour from the myth of the ad- ventures of the Pándavas during the thirteenth year, ib.; tradition of the thirteenth year, ib.; stipulation as re- gards disguise, ib.; determine to go to the city of Raja Viráta, 306; conceals their clothes and weapons on a tree in the place of burning, ib.; set up a dead body to guard the tree, ib.; assume new names and apply for service to Raja Viráta, ib.; their respective duties, 207; their tran- quil life, 208; mode in which they shared their emoluments, ib.; Raja Viráta en- gages to assist them in the recovery of their Raj, 225; review of the legend of the thirteenth year, 226; elimination of the amour of Kíchaka, ib.; mythical de- tails in the story, 232; geographical de- tails, ib.; futile attempts of the Brah- manical compilers to associate them with remote quarters of India, 234; mythical character of the scene in which they pre- sented themselves to Raja Viráta, 234; Yudhishthira and Bhíma provoke dis- covery, ib.; mythical details respecting them, 237; marriage of Abhimanyu and Uttara treated as a myth, 238; disap- pearance of Raja Viráta after the mar- riage and reappearance of Drupada as chief ally, 239; subsequent negotiations and preparations carried on in the city of Raja Drupada, ib.; questionable charac- ter of Krishna's subsequent association with them, 241; history of the negotia-
tions which preceded the great war treated under four heads, 241; (1.) Great Coun- cil of the allies after the marriage feast, ib.; speech of Krishna, 242; speech of Balarama, 243; speech of Satyakí, ib.; second speech of Krishna, 245; breaking up of the Council, ib.; mythical charac- ter of the details which associate Krishna with the Pandavas, 246; mythical efforts of Duryodhana and Arjuna to win over Krishna to their respective sides, ib.; desertion of Salya, Raja of Madra, 248; (2.) Embassy of the family priest of Drupada to Hastinápur, 249; demand the restoration of their Raj, 250; Bhishma's reply, ib.; Karna's message, ib.; (3.) Embassy of Sanjaya, 252; receive Sanjaya in Council, 253; Yudhishthira's reply to the message of Sanjaya, 254; Krishna's reply, ib. Yudhishthira's public mes- sage to the elders at Hastinapur and secret message to Duryodhana, 255; (4.) Mission of Krishna to the Kauravas, 256; Council of the Kauravas held to receive the mission, 262; Kunti's spirited mes- sage to her sons, 270; desired by Krishna to prepare for war in the plain of Kuruk- shetra, 271; mythical character of the mission of Krishna, ib.; march to the plain 'of Kurukshetra, 274, 277; marshal their forces and appoint Dhrishta-dyumna to be their generalissimo, 276; separated from the Kauravas by a lake, 277; Balaráma visits the camp but refuses to engage in the war, ib. interchange of challenges with the Kauravas, 279, 280; their wrath at the challenge sent by Duryodhana, 281; their reply, ib.; Bhishma and Drona excuse themselves from fighting on their side, 297; their joy at the desertion of Yuyutsu, ib. ; repulsed by Bhishma but rallied by Arjuna, 302; their suc- cesses on the second day of the war, ib. ; their tremendous charge on the third day in the form of a half moon, 304; terrible slaughter, ib.; unable to oppose the Kauravas, who are drawn up in the form of a spider's web, 311; prevented by Ja- yadratha from rescuing Abhimanyu, 312; their exultation on the death of Jayadra- tha, 315; the conflict at midnight, in which the battle goes against them, ib.; their joy on the death of Drona, 317; charged by Karna, 325; their triumph on the death of Duhsásana, 328; triumph on the death of Karna, 329; eighteenth and last day of the great war, 331; utter de- feat of the Kauravas, ib.; discover the concealment of Duryodhana and proceed to the lake, 332; go with Krishna to see Duryodhana after his thigh was smashed by Bhíma, 340; consoled by Krishna, 341; proceed to the camp of the Kau- ravas and obtain great spoil, ib.; Krishna engages that they shall prove more duti- ful to the Maharaja and the Rání than the Kauravas, 344; Aswattháma promises Duryodhana that he will slay them, 347; design of Aswattháma to break into their
camp, 348; their absence in the camp of the Kauravas, 349; their own camp entered by a single gateway, ib.; As- watthama enters the camp whilst Kripa and Kritavarman guard the gateway, ib.; slaughter of Dhrishta - dyumna, 350; screaming of the women and general con- fusion, ib.; the five sons of the Pán- davas rush out and are slain one after the other by Aswattháma, ib. ; fearful slaugh- ter amongst the followers and servants, ib.; escape of Aswattháma with the five heads of the five sons of the Pandavas, 351; informed of the massacre by the charioteer of Dhrishta - dyumna, 352; Draupadí decries the idea of their ruling as Rajas, 353; mythical character of the efforts of Krishna and Vyása to reconcile them with the Maharaja, 359; impossi- bility of a real reconciliation between parents and the murderers of their sons, ib.; necessity for a feigned reconciliation, 360; narrative of the reconciliation, ib.; they go out to meet the Maharaja ac- companied by Krishna, ib.; prostrate themselves at the feet of the Maharaja, 361; the Maharaja crushes up the iron image of Bhíma, ib. ; embraces all five in turns, ib.; the reconciliation, ib.; affect- ing interview with Gándhárí, 362; sent by Gándhárí to their mother Kuntí, ib. ; they lay their heads at her feet, ib.; re- view of the narrative, 363; their ladies receive the ladies of Krishna, 390; con- versation on polygamy and polvandry, ib.; duration of their Raj for thirty-six years after the great war, 438; three in- cidents during the period, ib.; (1.) The exile and death of Maháraja Dhritarash- tra, ib.; visit the Maharaja on the banks of the Ganges, 439; Vyása the sage as- sembles the ghosts of all who were slain in the great war, 440; perfect friendship between the Pándavas and Kauravas, ib. ; (2.) The destruction of Dwáraká, 443; (3.) The exile and death of the Pandavas, 453; they assume the garb of devotees, 454; die on the Himálaya mountain, ib. ; review of the narrative, ib.; mythical details, ib. improbability of the exist- ence of intimate relations of the Pán- davas and the Yádavas, 459.
Pándu, the pale, birth of, 54; legend of his early life, 63; marries two wives, Kuntí and Mádrí, ib.; his reign, 64; devotes himself to hunting in the Himalayas, ib. ; his five sons known as the Pándavas, ib. ; cursed by a sage, ib.; his mythical cam- paigns, ib., note; takes the vow of celi- bacy, ib.; his death, ib.; review of the legend, 65; probably a leper, 66, 69, note; suspicious details respecting his marriages, 66; mythical account of his death, 69; absurd details, ib.
Paramita, Rání of the Amazons. See Ama-
Parásara, the sage, his amour with Matsya, the fish-girl, 60.
Parásara, the putative father of Vyása, 60.
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