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Parasu Ráma, or Ráma with the axe, 53;
visited by Arjuna, 145; teaches Arjuna
the use of arms, ib.

Parikshit, son of Abhimanyu and grandson
of Arjuna, succeeds to the Raj of Hastin-
ápur, 453.

Pavilions appointed for the reception of the
Rajas at the Rajasúya of Yudhishthira,
165; gambling at Hastinápur, 178.
Páyasa, or sacred food of rice and milk, 160.
Polytheism, its co-existence with mono-
theism, 19, note.

Poor, feasted by Kuntí at Váranávata,
102.

Prabhása, a place of pilgrimage near Dwá-
raká, 146; visited by Arjuna, ib. ; visited
by Balaráma during the great war, 277,
and note, proclamation of Krishna that the
people should go and worship there, 445;
general tumult and massacre, 447.
Pradyumna, son of Krishna, slain at Prab-
hása, 447.

Presents, custom of, 101; at the marriage of
Draupadí, 125.

Prishata, Raja, the father of Drupada, 78,

note.

Priya, a princess of Kapila, afflicted with
leprosy, 69, note; 117, note.
Processions, that of Duryodhana from the
place of sacrifice to his palace, 197; of
damsels to meet Prince Uttar, 224; of
the blind Maháraja and all the women of
his household to the plain of Kurukshetra,
354; of the widows, 364; of the Pándavas
from the plain of Kurukshetra to the city
of Hastinapur, 368; picture of, 372;
magnificent one at Manipura, consisting
of Bráhmans and Rishis, virgins with
necklaces and garlands, Chieftains and
Ministers, soldiers, fire-workers, tradesmen,
artisans, singing and dancing-girls, 407,
408, 423; triumphant entry of Arjuna
into the city of Hastinapur, 415; proces-
sion of Rajas and Rishis with pots of
Ganges water at the Aswamedha of Yud-
hishthira, 429; description of a Buddhist
procession, 434.

Pugilism, 85; in the court of Raja Viráta,

209.

Purochana, a retainer of Duryodhana, 101;
burnt alive at Váranávata, 102.
Puru, son of Yayáti, and ancestor of the
Pándavas and Kauravas, 519.
Purohitas, or family priests, 78; correspond-
ing to hereditary chaplains, 79; their
duties as priests in families, as instructors
in the Sastras, as confidential advisers,
and as envoys, 80; question of whether
they existed amongst the ancient Ksha-
triyas, 81; their garbling of the Mahá
Bharata, 82; obligation of every Raja to
engage one, 81, note; occupied a position
previously held by charioteers, 91; Puro-
hita of Drupada sent as envoy to the Pan-
davas, 124.

Pushkara, brother of Nala, engages in a
gambling match with Nala, 486; wins
the Raj, 487; his cruel proclamation, ib.
Rain, Raja of, his war with the Hot Season,

VOL. I.

465; assembling of the clouds in battle-
array, 466; flight of the Hot Season, ib. ;
joy of the earth, ib.

Rain, importance of the deity of, 8; gods
of, ib.

Raivataka mountain, 150.
Raj, Hindú model, 154.

Rajas, mythical character of the catalogue
of those present at the Swayamvara of
Draupadí, 134; Brahmanical ideal of the
rule of a Raja, 154; general prosperity
insured by their virtues, ib.; Rajas of
the Middle and South Countries, 165;
present at the Rajasúya of Yudhishthira,
ib.; their probable character. 167; topics
of conversation, 168; splendour of their
courts in the age of Brahmanical ascend-
ancy, ib.; habit of siding with that party
whose messenger arrived first, 245; in-
stallation of-see Installation.

Rajasúya, or royal sacrifice, of Yudhish-
thira, 154, 155; political significance of
the Rajasúya as an assertion of sove-
reignty at a national banquet, combined
with a religious significance as a sacrifice
to the gods, 155; conception of sacrifice
amongst the Kshatriyas, ib.; decline of
the political element during the Brah-
manical ascendancy, 157; absence of
allusions to animal sacrifice, although it
formed part of the ancient rite, 160, and
note; division of the legend of, into four
sections, viz. (1.) Preliminary conquests,
161; limited area of conquest, ib.; idea
of the Rajasúya in its original application,
161; idea extended to universal conquest,
162; the conquests of the four younger
brothers of Yudhishthira, ib.; mythical
character of the narrative, 163; (2.) The
sacrifice and feast, 164; assembling of the
Rajas to the Rajasúya, 165; magnificent
pavilions appointed for the reception of
the Rajas, ib.; assembling of all the four
castes, ib.; place of sacrifice, 166; Vyása
the chief of the sacrifice, ib.; Sasarman,
leader of the choir of Bráhmans, ib. ;
Dhaumya and Yajna-walkya, the sacred
cooks, ib. ; choir of young Bráhmans, ib. ;
the great feast, ib.; distribution of food
and gifts, ib.; mythical respect shown to
the Brahmans, ib.; exaggeration in the
description of the sacrifice and feast, ib. ;
probable picture of the real scene, 167;
probable character of the sacrificial rites,
ib.; the place of sacrifice strewed with
Kusa grass, ib.; the sacrificial fire, ib.;
presentation of the Homa, ib.; invocations
to Agni, ib.; nature of the sacrifice, ib. ;
invocations to Indra and all the gods to
descend and partake of the offerings, ib. ;
probable character of the Rajas who were
present at the Rajasúya, ib.; reason why
the authentic tradition is lost in mythical
exaggerations, 168; the early tradition
modelled to suit the tastes and ideas of a
later period, 169; (3.) The death of Sisu-
pála, ib.; legend of the presentation of
the Argha to the greatest Chieftain present
at a Rajasúya, ib.; Sisupála threatens to

37

spoil the sacrifice and is slain by Krishna
170; Rajasúya saved by Krishna, ib.;
discrepancy between the legend of the
Argha and the mythic account of the
pavilions, 171; incident to be referred to
the Krishna group of legends, ib.; pre-
sentation of the Argha attributed to the
Buddhist period, ib.; story of Duryod-
hana's ludicrous mistakes and jealous
wrath against the Pándavas, 172; the
fiction borrowed from the Koran, 173;
possibility of its originating from two in-
dependent sources, 174; reasons why
Duryodhana could not perform the sacri-
fice, 196.

Rakshasas, aborigines of India, their mar-
riages, 57.

Ráma, Raja of Benares, afflicted with lep-
rosy, 69, note.

Rámáyana, its importance, 3; its influence
upon the Hindús, 4; Kshatriya origin of
the traditions and institutions, 37.
Rání, the Queen or wife of the Raja, 211;
ancient saying that her brother is always
to be feared, ib.

Ratnapura, city of, 412.

Rávana, his performance of a human sacri-

fice known as a Naramedha, 404.
Religious ideas, language of praise to be dis-
tinguished from the expression of thought,
20; co-existence of monotheism with
polytheism, 19, note; monotheistic concep-
tion of one Supreme Being, as expressed
in the Vedas, 28; grand monotheistic
hymn, 27, note; refutation of the theory
of an instinctive monotheism peculiar to
the Aryans, 28, note; tenacity of the Hindú
belief in Brahmanical fables, when re-
presented as religious mysteries, 61; le-
gend of the Bhil who learnt archery by
practising in the presence of a clay image
of Drona, 83; religious worship paid in
modern times to favourite heroes, 84;
existing remains of Serpent worship, 147;
Brahmanical ideal of paternal rule, 154;
general prosperity ensured by the virtues
of a Raja, ib.; piety of a people preserved
them from all calamity, ib.; legend of the
presentation of the Argha to Krishna at
the Rajasúya, 171; death of Sisupála a
religious myth representing the opposition
of Vishnu to Siva, and enforcing the wor-
ship of Krishna as an incarnation of
Vishnu, ib.; chakra of Krishna an emblem
of the divine wrath of Vishnu, 172;
ideas connected with ghosts, 226; belief
in the amours of invisible demons, 228;
Kauravas said to have ascended to the
heaven of Indra because they died fight-
ing bravely, 355; effect of the appearance
of the owl devouring the birds upon the
mind of Aswattháma, 356; conflicting
idea of an Aswamedha as a means for
euring melancholy and as an atonement
for sin, 382; incongruous ideas connected
with the worship of Krishna as manifested
by the women in Krishna's camp, 387;
later Brahmanical idea of the conquest of
the passions, atonement for sin, and acqui-

sition of religious merit, 390; power of
faith, 393, note; crowning sin of the
wife of the Rishi who gave the remains
of consecrated victuals to the hogs, 418;
Hindú worship of the Serpent as a guard-
ian deity, 424; ideas connected with the
Aswamedha-see Aswamedha; religious
merit acquired by the performance of
homa, 435; sacrifice of the horse to Indra,
instead of to the Sun, an indication of an
ancient change in the national religion,
437; the widows of the slain in the great
war rejoin their husbands by drowning
themselves in the Ganges, 441; grandeur
of the picture of the resurrection of the
dead, 442; perfect bliss involved in the
description, ib.; Hindú character of the
scene, 443; ideas involved in the destruc-
tion of Dwáraká, ib.; worshippers of
Vishnu persecuted by the worshippers of
Siva, 461; slaughter of the worshippers of
Vishnu by Raja Kansa, 463; worship of
the Govarddhana mountain by the Yá-
davas instead of Indra, 467; offering of
cakes and sweetmeats to the mountain, ib.;
wrath of Indra, who sends down rain to
wash away the country, ib.; Krishna
renders the mountain fiery hot, and raises
it over the people like an umbrella, ib.;
Indra worships Krishna as the Supreme
Lord, 468; sinful elation of the mistress
of Krishna, 469; Krishna forgives the
sins of a tailor, 470; singular adventures
of Kubja with Krishna, ib.; compared
with miracles in the New Testament, 471,
note; presence of the four Vedic deities at
the Swayamvara of Damayantí, 482; per-
sonification of the Kalí age, 485, note.
Religious rites, Vedie form of worship, 11;
connection of cookery and sacrifice, 12-
see also Sacrifice; invocation to the gods
at the opening of an exhibition of arms,
87; Arjuna's prayer to Drona before com-
peting at the Swayamvara of Draupadí,
122-see Rajasúya and Vaishnava; wor-
ship of the family gods at the installation
of a Raja, 369; ceremonies at the installa-
tion of Rajas-see Installation; sacrifice
of a horse-see Aswamedha; human
sacrifices-see Naramedha.

Revatí, daughter of Raja Raivata, married
to Balaráma, 475.

Rhadika, mistress of Krishna, disappears
with him on the night of the full moon,
468; her sinful elation, 469; abandoned
by Krishna, ib.; found by the women of
Vrindavana and returns to the river
Jumná, ib.

Rig Veda. See Veda.
Rishis, Brahman sages, absurdly introduced
into the Mahá Bhárata and Rámáyana,
38; myth that the Moon, as the ancestor
of the Lunar race, was begotten by one,
45; story of the Rishi in the shape of a
deer, 64; officiated at the Rajasúya of
Yudhishthira, 166; accompanied Arjuna
during his twelve years' exile, 145; accom-
panied the Pandavas during their exile,
188; present at the Council of the Kau-

ravas summoned to receive Krishna, 262; |
story of the Rishi who married a dis-
obedient wife and transformed her into a
rock, 397; story of an old Rishi who had
lived during many Brahmas on an island
in the sea, 413; he attends the Aswam-
edha of Raja Yudhishthira, ib. ; legend
of the three Rishis who visited Dwaraká-
Viswamitra, Durvásas, and Nárada, 443;
trick played upon the three by the young
men, ib.; threats of the Rishis, ib.; their
departure, ib.; story of the three Rishis
purely mythical, 452. See also Bharad-
wája, Dhaumya, Drona, Durvásas, Gau-
tama, Kanwa, Nárada, Parásara, Parasu,
Ráma, Sasarman, Sukra, Vaisampayana,
Viswamitra, Vrihaspatí, Vyása, and Yaj-
na-walkya.

Rituparna, Raja of Ayodhya, Varshneya
becomes his charioteer, 487; Raja Nala
takes service with him as a horse-tamer
and cook, 491; desires to be present at
the second Swayamvara of Damayantí,
494; consults Nala, ib.; his skill in the
calculation of numbers, 496; teaches Nala
the secrets of dice in return for the secrets
of horsemanship, ib.

Rohini, wife of Vasudeva, Balaráma brought
up as her son, 462.

Rukmin, Raja of Vidarbha, joins the army
of the Pandavas, but is dismissed for his
extravagant pretensions, 278; goes over
to the Kauravas, but is dismissed for the
same reason, 279; returns to his own
country, ib.; mythical character of the
legend indicated by its apparent want of
purpose, ib. ; connection of the myth with
the legendary history of Krishna, ib.
Rukmini, daughter of Bhishmaka, Raja of
Vidarbha, carried off by Krishna, 475.

Sacrifice, connection of, with cookery, 12;
arrival of the Kshatriyas, 34; of snakes,
46, note; the Rajasúya, or royal sacrifice-
see Rajasúya; conception of, amongst the
Kshatriyas, 155; decline of the political
element of, during the Brahmanical ascen-
dancy, 157; change in the religious senti-
ment, ib.; simple idea of propitiating the
gods by delicious food, modified by the
complex idea that the deity was to be
propitiated by blood, and that animals
were to be slain as an atonement for sin,
ib.; mode by which the Bráhmans arro-
gated to themselves the sole right of
officiating at, 156, note; doctrine of, op-
posed by Buddha, 158; denounced by
Isaiah, 158, note; replaced by the Homa
and Páyasa, 159; four different concep-
tions of, viz. (1.) The coronation ban-
quets of the Kshatriyás; (2.) The sacrificial
sessions of the Bráhmans; (3.) The flower
offerings of the Buddhists; (4.) The offer-
ing of Homa and Páyasa during the
Brahmanical revival, ib.-see Rajasúya;
the Vaishnava sacrifice performed by
Duryodhana, 196; horse sacrifice-see
Aswamedha, 377; human-see Nara-
medha.

Sadnova, legend of, 399; his father threat-
ens to put any one who delays joining his
army into a cauldron of boiling oil, ib. ;
he takes leave of his mother and sister,
ib.; delays a little with his wife, ib.;
thrown into the cauldron, but preserved
by prayer, 400.

Satadeva, the youngest Pándava, learns
astronomy and the use of the sword from
Drona, 75; engaged by Raja Viráta as
master of his cattle and caster of nativities,
207.

Sakuni, brother of Gándhárí, accompanies
his sister to Hastinapur on her marriage
with Dhritarashtra, 65; his unscrupulous
skill in dice, 176; challenges Yudhish-
thira, ib.; his taunt, 178; plays the game
whilst Duryodhana lays the stakes, ib.;
wins every game, 179; plots with Duryod-
hana to seize Krishna, 269.
Sakuntalá, legend of, 47; Kálidása's drama
of, 48; historical form of the tradition,
ib.; her mythical birth, 50, note.
Sáliva, Raja of, refuses to take Ambá as his
wife, 53; country of, 58, note.

Salya, Raja of Madra, sells his sister Mádrí
to be wife to Raja Pándu, 64; barbarous
customs of his subjects, 68; deserts the
side of the Pandavas, but promises to
drive the chariot of Karna in his combat
with Arjuna, 248; his combat with Uttar
on the first day of the war, 301; Duryod-
hana asks him to drive Karna's chariot,
324; his indignation, ib.; sneers at the
birth of Karna, ib.; Duryodhana receives
him with respect and ranks him with
Krishna, ib.; drives Karna against Ar-
juna, 325; his contention with Karna re-
specting the prowess of Arjuna, ib.;
Karna retorts by reference to the depraved
customs of his people, ib.; Karna's address
to him, 328; his command for one day,
the last of the great war, 330; his election,
ib.; slain by Yudhishthira, 331.

Samba, son of Krishna, dressed up as a
woman with child to insult the Rishis,
443.

Sanjaya, minister and charioteer of Mahá-
raja Dhritarashtra, 252; sent on an em-
bassy to the Pandavas, ib.; his diplomatic
qualifications, ib.; reaches the camp of
the Pandavas, and is surprised at the
greatness of their preparations for war,
253; received by the Pándavas in Coun-
cil, ib.; delivers the message of the Mahá-
raja, ib.; reply of Yudhishthira, 254;
reply of Krishna, ib.; Yudhishthira
sends by him a public message to the
elders at Hastinapur, and a secret message
to Duryodhana, 255; he delivers the
messages to the Maháraja, 256; his
mythical discourse on geography to the
blind Maharaja, 293; undeceives the
Maharaja as regards the image of Bhíma,

361.

Sántanu, son of Kuru, 48; legend of, 50;
marries a young wife, ib.; his death, 51;
review of the legend, ib.

Sarmishthá, the daughter of the Raja of the

Daityas, 512; her quarrel with Devayání
as regards the rank of their respective
fathers, ib.; pushes Devayání into a well,
ib.; engages to serve Devayání as a serv-
ant, 514; goes with Devayání to the well,
515; inquiries of Raja Yayáti respecting
her, ib.; accompanies Yayáti and his
wife Devayání, 517; her love passages
with Yayáti, ib.; gives birth to a son, ib.;
wrath of Devayání, ib.; her excuse, 518;
Devayání discovers that Yayati is the
father of her children, ib.; her defence,
ib.; Devayání returns to her father's
house, ib.

Sasarman, leader of the choir of Bráhmans
at the Rájasuya of Yudhishthira, 166.
Satí, no reference to, on the deaths of Sán-
tanu and Vichitra-vírya, 55; performed
by Mádrí, 64; original idea of, amongst
the Scythians, 69; Thracian custom, ib. ;
modern idea, 70, note; attempt to burn
Draupadí alive with the dead body of
Kíchaka, 216; distinction between the
Brahmanical idea and the slaughter of a
female favourite, 231; interference in a
Brahmanical Satí regarded with horror,
ib.; death of the chief wife of Karna, not
Satí, 366; no reference to, in the funeral
ceremonies of those who fell in the great
war, ib.; legend of the widows of the
slain in the great war rejoining their hus-
bands by drowning themselves in the
Ganges, 440; widows of Vasudeva burn
themselves upon the funeral pile, 450;
five widows of Krishna burn themselves,
451; not performed by the Ránís of Raja
Kansa, 474.

Satrájit, entrusts a jewel to his brother
Prasena, who is slain by a lion, 476; gives
his daughter Satyabhámá in marriage to
Krishna, ib.; murdered in his sleep, ib. ;
Krishna revenges his death, ib.
Satyabhámá, daughter of Satrájit, married
to Krishna, 476.

Sátyaki, a kinsman of Krishna, his speech
at the great Council of the Pándavas and
their allies, 243; struggles with Arjuna
and Bhima to reach Jayadratha, 314;
his combat with Bhurisrava, ib.; Bhuris-
rava conquers him and prepares to cut off
his head, ib.; Arjuna interferes contrary
to rule, and cuts off the arms of Bhuris-
rava, ib.; insults Kritavarman at Prab-
hása for aiding in the revenge of As-
wattháma, 447; encouraged by Krishna,
ib.; slays Kritavarman, ib.; his death,
ib.
Satyavatí, marries the aged Raja Santanu,
51; marriage of her son Vichitra-vírya to
the two daughters of the Raja of Kasí,
53; requests Vyása, the sage, to raise up
seed to her deceased son, 54; myth that
she was identical with Matsya, the mother
of Vyása, 60; the myth proved to be a
later interpolation, ib.
Saurashtra, Raja of, 199.

Sayana Acharya, commentator on the Rig
Veda, 10, note.

Scythians, strangled a royal concubine on

the death of the King, 70; Nágas, tribe
of, 146, 147; mythical, descended from a
being half woman and half serpent, ib.,
note; tradition of a golden plough, 433.
Sea, islands of, inhabited by Daityas, 192,
404; islands of, inhabited by a Rishi, 413.
Serpents, Janamejaya's sacrifice of, 46, note;
city of, 74; in the forest of Khandava
protected by Indra, 141; interpretation of
the myth, ib.; the burning of the forest
opposed by the Scythic Nágas, ib.; Ar-
juna's amour with Ulúpí, the daughter of
the Raja of, 145; confusion between the
Nágas as serpents and the Nágas as
Scythians, 146; existing remains of ser-
pent worship, 148; serpent dynasty at
Magadha and Munnipur, 147, notes; in-
vasion of Lydia, ib., note; their magnifi-
cent city, 411; their beautiful wives,
jewels, and lake, ib.; requested by Sesha-
nága to send the life-restoring jewel to
Arjuna to win the favour of Krishna, ib.;
they refuse, ib.; defeated by Babhru-
váhana, ib.; tender their submission and
give large presents, 412; deliver up the
jewels, ib.; Hindú worship of the serpent
as a guardian deity, 424; exaggerated
idea of a city of cobras, ib.; Damayantí
rescued from the toils of a serpent, 489;
a serpent rescued by Nala from a circle
of fire, 491; form of Nala changed by a
serpent, ib.

Sesha-nága, the great serpent with a thou-
sand heads, 411; advises the serpents
to send the life-restoring jewel to Arjuna
to win the favour of Krishna, ib.; refusal
of the serpents, ib.; protects the infant
Krishna in the passage of the Jumná,
463.

Sheba, Queen of, similarity of the Mussul-

man legend to the story of Duryodhana's
mistakes at the Rájasúva, 173, and note.
Sikhandin, legend of, 308, note.
Sindhu, Raja of. See Jayadratha.
Sisupála, Raja of Chedi, story of his death,
an authentic tradition belonging to the
Krishna group, but grafted on to the his-
tory of the Pándavas, 169; the incident
to be referred to the Krishna group of
legends, 171; reason why the Yadava
tradition is grafted on to the Kshatriya
tradition, ib.; story of the abduction of
his betrothed Rukminí by Krishna, 475.
Siva, the god, myth of the woman who
prayed five times for a good husband, 133;
ordained that none of the Rajas of Mani-
pura should have more than one child,
146; opposition to Vishna manifested in
the legend of the death of Sisupála, 172;
Arjuna directed by Indra to propitiate
Siva, 191; combats with Arjuna in the
form of a mountaineer, ib.; opposition of
Krishna, 460; worshippers of, persecuted
by the worshippers of Vishnu, 461; sacri-
fice to, performed at Mathurá by Raja
Kansa, 469; bow of, broken by Krishna,
471.

Soma, or the Moon. See Chandra.
Soma juice, 12, and note.

South country, Rajas of, 165.
Spider's web, army drawn up in the form
of, 310.

Subhadrá, sister of Krishna, 149; Arjuna
falls in love with her, 150; the elopement,
151; the marriage, 152; reconciliation
with Draupadí, ib.; legend of the mar-
riage proved to be a fiction, ib.; myth
introduced to cover the tradition of Krish-
na's criminal intimacy with his sister, 153,
and note; consoled by Krishna after the
adventures of the horse, 415.
Sudeva, the Bráhman, discovers Damayantí

at Chedi, 492; directed to inform Raja
Rituparna that Damayantí was about to
celebrate a second Swayamvara, 495.
Sukra, priest of the Daityas, 511; love pas-
sages between his pupil Kanju and his
daughter Devayání, ib.; delivers Kanju
from the wrath of the Daityas, ib. ; his
anger with the Raja's daughter for push-
ing Devayání into a well, 512; threatens
to abandon the Raja of the Daityas, 513;
alarm of the Raja, 514; humiliation of
the Raja and all his Council, ib.; the
Raja promises that Sarmishtha shall be
servant to Devayání, ib.; Sarmishthá
obeys, ib.; Yayáti proposes to marry De-
vayání, 516; performs the rites of mar-
riage, ib.; pronounces the curse of old
age upon Yayáti, ib.
Sun god. See Súrya.

Sunanda, sister of the Raja of Chedi, re-
ceives Damayantí as a companion, 491.
Sura, father of Vasudeva and Kuntí, 66;
Chieftain of the Yádavas, 461.
Súrya, or the Sun, characteristics of the god,
22; prominence of the sun in all ancient
religions, ib.; personification of, one of
the earliest efforts of ancient bards, ib.;
the golden chariot and invisible steeds,
ib.; attributes of Súrya similar to those
of Agni, but the personification distinct
from that of Agni, 23; the mythical an-
cestor of the Solar race of Ayodhya, ib.;
regarded as a divine spirit pervading all
things, ib.; the Gayatri, ib.; the myth-
ical father of Karna, 94; Draupadí prays
to him for succour against Kíchaka, 212;
myth that he preserved her from the in-
dignity of a kick, 236; sacrifice of a horse
associated with his worship, 380; Greek
conception of, ib.

Susarman, Raja of Trigarta, proposes to the
Kauravas to invade the Raj of Viráta,
219; plan of campaign, ib.; he invades
the northern quarter, ib.; his single com-
bat with Raja Viráta, 220; defeats and
captures Viráta, ib.; taken prisoner by
Bhíma, ib.; with his four brethren chal-
lenges Arjuna to battle on the first day of
Drona's command, 309; defeated by Ar-
juna on the second day of Drona's com-
mand, ib.; Arjuna fights him a second
time, ib.

Swayamvara, its resemblance to a tourna-
ment, 85; origin of the institution, 117;
women regarded as prizes, ib.; decayed
in consequence of feuds, 118; tradition of

571

the Swayamvara of Draupadí, ib.; the
great plain, 119; pavilions for the suitors,
ib.; the golden fish, ib. ; rule of the
Swayamvara, ib.; morning of, ib.; pub-
lic rejoicings, ib.; exhibitions of dancers,
showmen, jugglers, musicians, actors, ath-
letes, wrestlers, and swordsmen, ib.; cata-
logue of the Rajas, ib.; feasting of the
Rajas, 120; Draupadí conducted into the
area by her brother Dhrishta-dyumna,
ib.; Vedic hymns, ib.; Dhrishta-dyumna
proclaims the conditions of the Swayam-
vara, ib.; recites the names and lineage
of the suitors, ib.; the garland, ib.; re-
luctance of the Rajas to commence the
trial, ib.; failure of the suitors to bend
the bow, ib.; Karna enters the lists and
strings the bow, 121; extraordinary inter-
ference of Draupadí on account of the low
birth of Karna, ib.; Karna appeals to the
sun, ib.; other Rajas fail to bend the
bow, ib.; sudden appearance of Arjuna
disguised as a Bráhman, ib.; Arjuna men-
tally prays to Drona and strikes the golden
fish, 122; acclamations of the multitude
and delight of the Bráhmans, ib.; Drau-
padí acknowledges Arjuna as victor, ib.;
wrath and mortification of the Rajas at
being beaten by a Bráhman, ib.; fierce
battle between the Rajas and Pandavas,
ib.; mediation of Krishna, ib.; Arjuna
and his brethren lead away Draupadí, ib.;
probable details of the real incident, 127;
the Raja of Panchála gives a feast, at
which he intends marrying his daughter
to the best archer, ib.; rude merriment
on the occasion, 128; self-possessed de-
meanour of Draupadí an indication of
polyandry, ib.; modest appearance of
damsels in later Swayamvaras, ib.; win-
ning of the prize by a Bráhman the main
incident in the tradition, 129; question of
whether the institution did not belong to
a later period, 135; proclamation of the
Swayamvara of Damayantí, 481; assem-
bling of the Rajas, ib.; the day, 483; as-
sembly of the Rajas in the Hall of State,
ib.; Damayantí enters the Hall, ib.; de-
scription of the scene, 484; a second Swa-
yamvara opposed to Brahmanical ideas,
504; comparison of the Swayamvara of
Damayantí with that of Draupadí, 505.
Sword-playing, 87; Arjuna's feats in, 88.

Thracians, their custom of slaying the best
beloved wife on the death of her husband,
Trigarta, Raja of. See Susarman.
69.
Tournament, its' resemblance to the Swa-
yamvara, 85.
See also Exhibition of

arms.

Turanians, how distinguished from the
Aryans, 7, note.

Ugrasena, Raja of Mathurá, deposed by his
son Kansa, 461; restored to the throne
Ulúpí, daughter of Vásuki, the Raja of the
by Krishna, 475.
serpents or Hágas, her amour with Arjuna,

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