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 Hastinapur, 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,
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 Brahmans 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 Hastinápur, 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 Sástras, 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 Pán- 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,
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 sacritice, 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, 161; 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
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 herocs, 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 theworship 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; Hindu 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, Vedic 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 Balarama, 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 Vrindávaná 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 Dwáraká- 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 legend ry 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 Brahmans; (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. Sálivá, 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 Pándavas, 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 Dhritaráshtra, 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,
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.
Sáyana 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.
Sunandá, sister of the Raja of Chedi, re- ceives Damayantí as a companion, 491. Sura, father of Vasudeva and Kuntí, 66; Chieftain of the Yadavas, 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
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 Pándavas, 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 Damayanti 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, 69.
Trigarta, Raja of. See Susarman. Tournament, its' resemblance to the Swa- yamvara, 85. See also Exhibition of
Turanians, how distinguished from the Aryans, 7, note.
Ugrasena, Raja of Mathurá, deposed by his son Kansa, 461; restored to the throne by Krishna, 475.
Ulúpí, daughter of Vásuki, the Raja of the serpents or Hágas, her amour with Arjuna,
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