The History of India from the Earliest Ages: The Vedic period and the Mahá ... - James Talboys Wheeler - Google Books

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Archery on foot, horseback, elephants, and chariots

Handsome appearance of Arjuna

Marvellous feats of Arjuna in archery, sword-playing, whirl-

ing the chakra, and throwing the noose

Sudden appearance of Karna, the son of a charioteer

Exultation of Duryodhana and mortification of Arjuna

Karna challenges Arjuna to single combat

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Bhíma's contemptuous language towards Karna

Combat prevented by the approach of night

Review of the foregoing tradition of the exhibition of arms

Reasons why the Brahmanical compilers threw contempt upon

the charioteers

Historical significance of the change

Confidential position of the charioteer, subsequently held by

the Purohita, or family priest.

Karna's father not a charioteer but a carter

Question of Karna being created a Raja; mythical character

5th, Legend of the birth of Karna

Early life of Kuntí in the house of the Raja of the Bhojas

Visit of Durvásas the sage

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Kuntí repeats the mantra, and is visited by the Sun god

The babe floated in a chest upon the river to the country of

ib.

PAGE

Review of the foregoing myth. Its incredibility

Object of the myth

Association of Karna with the later Rajas of Anga

6th, War against Drupada, Raja of Panchála

Defeat of the Kauravas, and victory of the Pándavas

Division of the Raj of Panchála

Significance of the legend of the division of the Raj of

Geographical position of the Raj of Panchála

7th, Rivalry between Yudhishthira and Duryodhana, for the

post of Yuvaraja

Yudhishthira appointed Yuvaraja, or heir-apparent

Jealousy of Duryodhana .

Conversation between Duryodhana and the Maharaja

Remonstrates at the Kauravas being passed over in favour of

ib.

The Maharaja offers to divide the administration between.

Duryodhana and Yudhishthira

Duryodhana stipulates for a division of the land, but is re-

fused by the Maharaja

The Maharaja sends the Pándavas to dwell for a while in the

city of Váranávata .

FIRST EXILE OF THE PÁNDAVAS.

Authentic tradition of the first exile of the Pándavas lost in a

Mythical character of all legends referring to localities at a

distance from Hastinapur

Váranávata, the modern Alláhabád, 500 miles to the south-
east of Hastinapur

Legend of the first exile of the Pandavas, some thousand
years later than the original tradition

Extraordinary plot of the Kauravas to burn the Pandavas

in their house at Váranávata

Details of the magnificent reception of the Pándavas at Vá-

Suspicions of Yudhishthira

Digging of a subterranean passage

Bhíma anticipates the plot by burning the house of Purochana 102

Kuntí gives a feast to the poor

House of the Pándavas catches fire

Escape of the Pándavas and Kuntí into the jungle

Joy of the Kauravas, and sorrow of the elders at the supposed

death of the Pandavas

Story of the visit of the Pandavas to Váranávata, to be re-

ferred to the later age of Brahmanism

Burning a sleeping enemy totally opposed to Kshatriya ideas

ib.

Familiar to the age when the Brahmans persecuted the

Subordinate details to be also ascribed to a later age

The fiction inserted to associate the Pándavas with the city

Alleged escape of the Pandavas from the city of Váranávata

into the great jungle

Pándavas to be regarded as the representatives of the Aryan

Progress of the Aryan invasion from the Punjab to Alláhabád

Later legends of the wars of the Aryans against the aborigines

tacked on to the story of the great war

Ancient wars to be found amongst the earliest traditions

of every people

National traditions preserved when corresponding to the na-
tional religion.

Remodelled by changes in the religion

Converted into nursery stories when the old religion has

been driven out by a new one

Striking similarity between Hindú and European traditions.

of forgotten wars

Characteristics of Hindú fiction

Wars of Bhíma as the representative of the Aryan settlers

against the aborigines.

Popularity of the fictions

Historic value of the fictions, as illustrations of the period in

which they were composed, rather than as facts belonging

to the period to which they refer

Interest to be divided between the fictions and the audiences

to whom they are related

Action of the narrator in heightening the interest of the

1st Fiction. Bhíma's encounter with Hidimba, the Asura

Bhíma carries his mother and three brethren through the

Description of the hideous Asura Hidimba, and his beautiful

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Extraordinary mode in which Bhíma destroyed the Asura

Improbabilities in the story.

Further proofs that the narrative is a fiction, originating in

the Buddhist period

Ekachakrá, or Arrah, 200 miles to the eastward of Váran-
ávata, or Alláhabád

Life of the Pandavas as mendicant Bráhmans in the city of

Legendary voracity of Bhíma

Vaka, the Asura, demands a human victim every day from

the city of Ekachakrá.

Pathetic description of the family of a Bráhman, who were
required to furnish a human victim
Bhíma's serio-comic preparations for doing battle with the
Asura

Disappointment and wrath of the Asura

Bhíma rends Vaka asunder

Submission of the subjects of the Asura

The Pandavas depart out of the city of Ekachakrá

Review of the second fiction. Painful realism of the narrative

Masterly stroke of genius in the introduction of the Bráh-

man's infant son

Hindú fondness for children
Intense delight of a Hindú audience at the irritating proceed-
ings of Bhíma

Historical significance of the story, as illustrating the exten-
sion of the Aryan supremacy over the aborigines

Buddhistic character of the story

Distinction between the Aryans residing in cities, and the
aboriginal people of the jungle

PAGE

ib.

ib.

ib.

ib.

ib.

ib.

ib.

MARRIAGE OF THE PÁNDAVAS.

Narrative reverts from fiction to authentic tradition

Important story of the marriage of the five Pándavas to

Draupadí, daughter of Raja Drupada

Extensive modifications of the tradition in order to reconcile

the polyandry with modern ideas of morality

Polyandry, an institution still existing in Thibet.

Three different theories of the origin of the institution:

(1.) Division of land amongst families.

(2.) Absenteeism of some of the brothers on pasturing ex-

(3.) Scarcity of women amongst a military class of foreign

The Swayamvara; origin of the institution

Women regarded as prizes

Decay of the two institutions of polyandry and the Swayam-

The Pandavas resolve to attend

Engage Dhaumya to be their family priest, and leave Kuntí

The city of Kámpilya

PAGE

The great plain

Public rejoicings

Exhibitions of dancers, showmen, jugglers, musicians, actors,

athletes, wrestlers, and swordsmen

Catalogue of the Rajas

Feasting of the Rajas

Draupadi conducted into the area by her brother Dhrishta-

Dhrishta-dyumna proclaims the conditions of the Swayamvara

Recites the names and lineage of his sister's suitors

Extraordinary interference of Draupadí, on account of the

low birth of Karna

Karna appeals to the Sun

Other Rajas fail to bend the bow

Sudden appearance of Arjuna, disguised as a Bráhman

Real Brahmans dissuade Arjuna, lest the Rajas should be of

Arjuna mentally prays to Drona, and strikes the golden fish

Acclamations of the multitude, and delight of the Bráh-

Draupadí acknowledges Arjuna as the victor

Wrath and mortification of the Rajas at being beaten by a

The Pandavas inform their mother that they have gained an

Draupadi distributes the provisions at supper in the place of

Humiliation of Raja Drupada at his daughter being won by a

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