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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