of Sandrokottos to a Greek wife can only be matter of conjecture; but if it was Asoka who married the Greek lady, the event would in all probability be recorded much after the fashion in which it appears in the Buddhist chronicle.
These details are practically devoid of all value. It does not really affect the history of India whether they are true or whether they are false. Indeed they might be cast aside as worthless, did they not prove, once and for all, that Buddhist and Brahmanical traditions, whether related in Sanskrit Puránas or Páli chronicles, are alike unauthentic and unreliable. The salient points in the Buddhist chronicles have now been tested by the impartial and contemporary authority of Greek writers, and by what appear to be contemporary inscriptions; and the result renders it impossible to doubt that the chronicles have been falsified by the unknown compilers beyond all hope of redemption. The Bráhmans have only completed what the Buddhists began, and it may be safely asserted that for all historical purposes the Sanskrit Puránas are more wild and extravagant than even the Páli chronicles. Thus Buddhists and Bráhmans have done their best to blot out the remains of the past for the sole and selfish purpose of aggrandizing themselves; and by so doing they have justly earned the reputation of being more unscrupulous in the perversion of the annals of their empire, than any other body of literati which have been represented in historical times.
Aborigines see Kolarians; various names of non-Aryan races, 56. Abú, mount, Jain temples on, 362. Aggrammes, king of Patali-putra, ex- pelled by Sandrokottos, 176. Agni, or fire, conception of, 16. Ajata-satru, crown prince of Magad- ha, his quarrel with his father Vim- basara, 136; induced by the recreant monk Devadatta to put his father to death, 137; seeks to destroy Gótama Buddha, 138; becomes reconciled to Gótama Buddha, ib.; founds an em- pire, ib.
Akber, emperor, his policy in Rajpoot- ana, 347; captures Chittore, 348. Alexander the Great, invasion of the Punjab, 153; his character and pol- icy, 154; orientalizing of himself and army, 155; plan of the Punjab campaign, ib.; necessary conquests, 156; political system of ancient India, 157; strategy of Alexander, 158; policy in Cabul: submission of Taxiles, 159; warlike character of the tribes in Cabul, 160; reduction of the Assacani, ib.; capture of Aornos, 160; Alexander crosses the Jhelum in the presence of the enemy, 161; defeat of Porus the elder, 162; results of the Macedonian victory: formation of a Macedonian fleet on the Jhelum, 163; advance of Alex- ander to the Chenab: flight of Porus the younger, 164; spirit of the Macedonians broken by the south- west monsoon, 165; return of the expedition to Persia, ib.; surface observations of the Greeks who ac- companied Alexander, 166; absence of caste in the Punjab, 167; variety of marriage customs, ib. ; two tribes described by the Greeks, 168; curios- ity of Alexander, 169; interview be- tween Onesikritos and the Bráhmans, 170; arrogance of Kalanos the Bráh- man, 171; behaviour of Mandanis, ib.; contrast between the two Bráh- mans, 172; the Kathæi or Kshatriyas, ib.; infanticide, 173; satí, ib.; mu- tiny of the Indian mercenaries, 174; death of Alexander, B.C. 323: political anarchy, ib.
Adináth, the Jain saint, 362, note. Almsgiving, grand public, in the field of happiness at Prayága, 276; its poli- tical and religious character, 277. Amazons, body guard of, 315. Anáthapindadu, built a Vihára at Srá- vastí, 128.
Andhra, visited by Hiouen-Thsang, 280. Animals. See Hospitals.
Aornos, captured by Alexander, 161; identified with the Mahabun moun- tain, ib.
Arjuna, the hero of the Pandavas, 33. Aryaka, the cowherd, revolt of, 288; his
escape. 297; obtains the throne, 306. Aryans, Vedic, their origin, 14; their re- ligion, 15; Rishis and Kshatriyas, 19; disappearance of the Rishis, 51; probable strategy of the Kshatriyas in the conquest of Hindustan, 52; three probable lines of fortresses, 54; three stages of invasion, 55; legends of the invasion, ib.; collision with the Dravidians, 59; political organiz ation resembling that of the Teutons, 59.
Asoka, edicts of, identified with those of Priyadarsi, 209, 213; refer, with one exception, to Dharma alone, 214; general character of the edicts, 216; his measures, ib.; prohibition of the slaughter of animals, ib.; result of the edict, 218; failure of the edict, ib.; enforcement by an imperial demon- stration, ib.; significance of the pro- hibition, 220; medical establishments for men and animals, 221; charac- ter of the edict, 222; state system of moral instruction, 223; opposition, 224; conciliatory edicts, 225; identi- fied with Priyadarsi, 230; compared with Sandrokottos, 232; his acces- sion to the throne of Magadha, 233; his conversion, 234; fear of treach- ery and love of women and hunt- ing, 235; his religious character, 236; zealous promulgation of Dhar- ma, 237; drift from Brahmanism to Buddhism, 238; his death, 239; le- gend of his son Kunála, 251; monu- ments of, 268; possible association with the plot of the drama of the "Toy-cart," 308.
Assacani, tribe of, conquered by Alex- ander, 160.
Assembly, admission of Buddhist neo-
phytes, 130; dissensions in, 134; breach caused by Devadatta, 137. Assembly, the great, described by Megasthenes, 187.
Aswamedha, or horse sacrifice, cele- brated by the Pandavas, 40. Atonement, doctrine of, 69. Ava, civil administration of, as illustra- tive of that of the Rajpoots, 354. Avatáras, Vishnu, reference to the Deluge, 368; reference to Buddhism, 363.
Ayodhya, the capital of Kosala, 40. Bactrian empire established by Seleu- kos Nikator, 177; subverted by the Tochari Scythians, 239. See also Balkh.
Balkh, visited by Hiouen-Thsang, 267. Benares, visited by Fah-Hian, 255; visited by Hiouen-Thsang, 358; ex-
pulsion of Buddhism, 359; legend of king Divodás, 360; triumph of Siva, 362; described by Fitch, 394. Bengal, unknown to the Greeks and Romans, 205; visited by Mr Fitch, 398; Portuguese attempt to open up a trade, 428.
Bhadrá-Kálí, the goddess, 364. Bharata, son of Dasaratha and Kaikeyf, appointed Yuvaraja, 45; performs the funeral ceremonies for his father Dasaratha, 49.
Bhavani, the goddess, conception of, 361. Bhíma, the giant Pándava, 33; his vow at the gambling match, 38; drinks the blood of Duhsásana, 39; breaks the thigh of Duryodhana, 40. Bhishma, legend of, 30.
Bikramajeet, Rana of Chittore, story of his reign, 345, 346.
Bodhisatwa, an inferior Buddha, 248. Bodhi tree, or tree of wisdom, 124. Bokhara, visited by Hiouen-Thsang, 267.
Bracelet, Rajpoot custom of, 345. Brahma, the god, 64; creation of the universe, 70; appears in the Rámá- yana as a supplicant of Vishnu, 371; worshipped in the Trimúrti, 383. Brahmanical Revival, 357; expulsion of the Buddhists from Sárnáth, 360, 362. Bráhmans, their inferior status in ancient times, 35; obscure origin of a sacred caste of hereditary priests, 64; distinction between the priests or sacrificers, and the sages or philo- sophers, 66; popular religion of the priests, 67; Vishnu, Siva, and Brah- ma, ib.; animal sacrifices, 68; origin of the doctrine of atonement, 69; secret religion of the Bráhman sages, 70; creation of the universe by the supreme spirit Brahma, ih; panthe- istic idea of the supreme spirit per- vading the universe, 72; dogma of the metempsychosis, or transmigra- tions of the soul, ib. ; lifeless character of the conceptions of a creation and creator, 73; antagonism between the metempsychosis and the old theology, 74; profound significance of the dogma of the metempsychosis, 75; a revolt against the popular worship of the gods, 76; religion of the Bráh- man sages-a compromise between the metempsychosis and the old the- ology, 77; popular religion of the Brahman priests unaffected by the metempsychosis, ib.; stages in the history of the Bráhmans: originally sacrificers to all the gods, 79; de- velopment of the Bráhmans into a national priesthood, 80; pretensions of the Brahmans, 81; Bráhmans re- garded by the Kshatriyas as an in- ferior caste, 82; status of Bráhman sages, ib.; character of the revolution which established Brahmanism, 84; four stages in the ideal life of a Bráh- man: the student, the householder,
the hermit, the devotee, 86; evils of a hereditary priesthood, 88; connec- tion of Sati with the Bráhmans, ib. ; failure of Brahmanism, 93; religious quiescence succeeded by revolt, 94; results of Brahmanism on the people of India, 95; distinction between the Brahmanism of the sages and the Buddhism of the monks, 112; en- courage insurrection against Alex- ander. 166; slaughter of, ib.; gym- nosophists described by the Greeks, 168; curiosity of Alexander respecting them, 169; interview of Onesikritos with them, 170; arrogance of Kala- nos, 171; conciliatory behaviour of Mandanis, 172; held in higher re- pute by the Greeks than the Srámans, or Buddhist monks, 189; antagonism towards the Buddhists, 254, 255; ecclesiastical organization and mis- sionary operations of, 401.
Buddha, Gótama, life and teachings of, 93; results of Brahmanism and Bud- dhism compared, 94; results of Bud- dhism on the people of Burma, 97; cradle of Buddhism in eastern Hindu- stan, 99; geography of Buddhist India during the life of Gótama, 100; tradition of the origin of Kapila and Koli, 102; incestuous marriages of the Sákya princes, 104; birth of Gótama, B.C. 623, 104; religious melancholy of Góta- ma, 105; marriage of Gútama, 106; the three terrors-old age, disease, and death, 107; the way of deliverance, 108; the flight from the palace, 109; contrast between Gótama and Mo- hammed, ib.; Gótama commences his career as a mendicant, 110; Brah- manical culture of Gótama, 111; dis- tinction between the Brahmanism of the sages and the Buddhism of the monks, 112; antagonism on the ques- tion of caste, 114; characteristics of the caste system in India, ib.; Gó- tama as a disciple, a sage, and a pre- ceptor, 115; abstraction of the soul, 116; contemplation and austerities, ib.; failure of the Brahmanical system, 117; development of the affections, 118; twofold character of the law discipline and religion, 120; religion for the many, ib.; existence of deities and demons, heavens and hells, 121; monasticism for the few, 122; four truths comprising the law of the wheel, 123; profound sorrow of Sákya Muni over the horrors of existence, ib.; hymn of joy, 124; head-quarters of Sákya Muni at Benares, fb.; success of Sákya Muni, 125; distinction between the priest- hood and the laity, 127; assembly composed, not of priests, but monks, 128; monastic life, 129; missionary operations, ib.; admission of monks into the assembly, 130; dark side of Buddhist monasticism, 132; consent of parents necessary to ordination,
ib.; antagonism of the Terthakaras, 134; reluctant admission of nuns, 136; political disturbances in Hindu- stan: breach in the royal house of Magadha, ib; breach in the Bud- dhist assembly, 137; legend of Ajata- satru the parricide, and the apostate priest Devadatta, ib.; empire estab- lished by Ajata-satru, 138; latter years of Sákya Muni, 139; death of two favourite disciples, 140; alleged origin of the commemoration of relics, ib.; death of Sákya Muni, 141; sig- nificance of the legend respecting the cause of death, 142; mythical account of the funeral ceremonies and distri- bution of relics, 143; unreal character of the legend, ib.; supernatural in- cidents, 144; introduction of deities and miracles, 145; allegorical cha- racter of the legend, 146; probable origin of the idea of Buddhism, 147; Buddha as a moral and religious teacher, 148; significance of the terms Nirvána and Buddha, 149; antagon- ism between the two conceptions, ib.; conflict of selfishness and benevo- lence, 150; Gótama, a teacher of loving-kindness, ib.; demarcation be- tween priest and layman, 152. Buddhism, the first chronological stand-
point in the history of India, 3. (See Gótama Buddha, life and teachings of.) Results of, on people of Burma, 97; cradle of, in eastern Hindustan, 99; geography of Buddhist India, 100; Šrámans or Germanes described by Megasthenes, 188; practised as phy- sicians, 192; two classes of Buddhist records: the edicts and the chronicles, 209; religion of the heart, and re- ligion of the intellect, 210; antiquity of celibacy in India, 211; discovery of the edicts of Priyadarsi (Asoka), 213; conception of Dharma as dis- tinct from monasticism, ib. ; subject matter of the edicts, 215; duties of the affections, ib.; expression of duties in the edicts, 216; measures of Raja Priyadarsi (Asoka), ib.; pro- hibition of the slaughter of animals, ib.; result of the edict, 218; failure of the edict, ib. ; enforcement of the edict by an imperial demonstration, ib.; significance of the prohibition, 220; medical establishments for men and animals, 221; character of the edict, 222; state system of moral in- struction, 223; opposition to Raja Priyadarsi (Asoka), 224; conciliatory edicts, 225; vitality of Dharma as the religion of loving-kindness, 226; association of Dharma with Bud- dhism: degeneration of monastic Bud- dhism, 228; Priyadarsi identified with Asoka, 230; misty age preceding Asoka, 231; Asoka and Sandrokottos compared, 232; Asoka's accession to the throne of Magadha, 233; conver- sion of Asoka, 234; secular character
of Asoka: fear of treachery, love of women and the chase, 235; religious character of Asoka, 236; change of spiritual nature: revolt at sacrifice, ib.; religious character of Asoka, 237; zealous promulgation of Dharma, ib.; absence of deity in Dharma, ib.; drift from Brahmanism to Buddhism, 238; death of Asoka, в.c. 288: inter- val of seven centuries after Asoka, 239; isolated historical notices, B.C. 300 to A.D. 400, ib. ; travels of Fah- Hian, A.D. 399-414, 241; extension of Buddhism to China, ib.; isolation of Chinese Buddhism, 242; character of Fah-Hian, 243; march from China to India: the desert of Gobi, ib.; the Tartars, 244; the little and great Vehicles, 245; religious details sup- plied by Fah-Hian, 246; kingdom of Khotan, ib.; processions of images of Buddha, 247; quinquennial expiation at Kartchou, 249; Pamir steppe and Hindú Kúsh, ib.; Udyána and Swat country worship of relics, 250; re- ligious character of Fah-Hian's travels, 251; Buddhism in the Punjab, 252 ; Brahmanical pale, ib.; middle coun- try: mildness of Buddhist administra- tion, 253; monastic life of the Srá- mans, ib.; Kanouj and Kosala: Brah- manical ascendancy, 254; pilgrimages to holy places, 255; city of Patali- putra: its Buddhist institutions, ib. ; pride of caste in a converted Bráh- man, 257; superior philanthropy of Fah-Hian, 258; return of Fah-Hian to China, 259; travels of Hiouen- Thsang, 629-645, ib.; liberal cha- racter of Hiouen-Thsang, ib.; surface life of the Indian towns, 260; con- trast between ancient and modern Hindús, 261; mild administration of justice, 262; trial by ordeal, ib.; pub- lic revenue, ib.; public expenditure, 263; distribution of India into petty kingdoms, ib.; the village, the king- dom, and the empire, 265; superior- ity of the ancient Mahrattas to the modern type, 266; the Mahratta Raja, 267; travels of Hiouen-Thsang in Central Asia and Northern India, ib.; encounter with river pirates be- tween Ayodhya and Prayága, 268; holy places of Buddhism surrounded by Brahmanism, 269; Hiouen-Thsang invited to Nálanda, 270; the Bud- dhist university, ib.; studies in Bud- dhism and Brahmanism, 271; intro- duction of Hiouen-Thsang, 272; great public disputations, 273; fes- tival of expiation, 275; confession and almsgiving, ib.; field of happi- ness at Prayága, ib.; grand royal liberalities, 276; political and re- ligious character of the almsgiving, 277; route of Hiouen-Thsang from Nálanda to the Bay of Bengal, 279; route through the Dekhan and Penin- sula to Conjereram, ib.; route along
the western coast to the Indus, 280; expulsion from India, 358. Buddhist chronicles, 209; see also Ap- pendix II.
Bukephalia, city of, founded by Alex- ander, 163.
Bunbeer, usurps the throne of Chittore,
346; flies to the Dekhan, 347. Burmese, courting time, 25, note; results of Buddhism amongst, 97. Byadeit, the privy council of Ava, 356. Cabul, conquest of by Alexander, 160. Cananore, described by Marco Polo, 391. Cashmere, visited by Hiouen-Thsang, 268.
Castes, 64, note; antagonism between
Brahmanism ánd Buddhism on the question of, 114; characteristics of the caste system in India, ib.; seven castes described by Megasthenes, 192; pride of caste in a Bráhman convert to Buddhism, 257.
Celibacy in India, its antiquity, 211. Ceylon, visited by Fah-Hian, 258; in-
ternal wars prevent the visit of Hiou- en-Thsang, 280.
Chanakya, the Bráhman, represented in the Hindu play of the "Signet of the Minister," 309.
Chand, the Rajpoot bard, 330. Chandálas, an impure class, 233. Chandana Dás, the faithful friend of Rakshasa, 310, 312. Chandragupta. See Sandrokottos. Re- presented in the drama of the "Sig- net of the Minister," 308. Chárudatta, a typical Bráhman, in the drama of the Toy-cart, 286; his pur- suits, 287; his amour with Vasanta- séná, the courtesan, 296; convicted of murdering her, 303; the rescue, 305; marries the courtesan, 306. Charun devi, priestess of, 343. Chenab, river, passage of effected by Al- exander, 164.
Chinese pilgrims. See Fah-Hian and Hiouen-Thsang.
Chittagong, pirates of, 450-457. Chittore, visited by Hiouen-Thsang, 281; captured by Allá-ud-deen, 335; per- formance of the Johur rite, 335; re- covered by Hamir, 339; captured by Akber, 348; restored to Umra Sing, 351.
Chohans, descended from the Sun, 328. Choitunya, the Bengal reformer, 382. Chola country, visited by Hiouen- Thsang, 280.
Chonda, son of Lakha Rana, story of, 339.
Cleophes, queen of the Assacani, van- quished by Alexander, 160. Confession, originally practised by the Buddhists, 275.
Conjeveram, visited by Hiouen-Thsang, 280; Jain kings of, 364. Coromandel country, described by Marco Polo, 386.
Courtesans, fervent disciples of Gótama Buddha, 127; character of Vasanta-
séní in the play of the "Toy-cart," 289; description of an establishment of, 295, note; her amour with Cháru- datta, the Bráhman, 295; her mir- riage, 303; temple women described by Marco Polo, 338.
Creation of the universe by Brahma, 70; the work of Iswara, or Siva, 332, 363. Dasaratha, Maharaja of Kosala, 41; his family, ib.; appointment of his son Ráma to be Yuvaraja, 43; wheedled by his favourite queen into exiling Ráma and appointing Bharata, 45; his death in the apartments of Kansa- lyá, 48; funeral ceremonies, 49. Dekhan, or central India, 7; dangerous and difficult country in the time of Fah-Hian, 258; traversed by Hiouen- Thsang, 279.
Delhi, the ancient Indra-prastha, 27; abduction of the princess of Kanouj by the Chohan prince, 330; the Sátí, 332.
Deluge, referred to in three Avatáras of Vishnu, 368.
Devadatta, creates a breach in the As- sembly of Gútama Buddha, 137: es- pouses the cause of Ajata-satru, ib. Dharma, expressed in the edicts of Aso- ka, 213; distinct from monasticism, 214; vitality of, as the religion of loving-kindness, 226; associated with Buddhism, 228; zealously promul- gated by Asoka, 257; absence of all idea of deity, ib.
Dhritarashtra, the blind, legend of, 31; interferes at the gambling-match, 38; death, 40.
Dionysos, the Greek deity, identified with Siva, 68, 362.
Disputations, great public, in Bud- dhist India, 273.
Diu, Portuguese fort at, besieged by the Turks, 432.
Divodás, king of Benares, legend of, 360, note.
Drama, Hindú, its secular character, 282; reveals the social life of the people of India, 283; opens up a new world, 284; the "Toy-cart," 285; princi- pal characters, 286; incidents of the play, 290; review of the "Toy- cart,' 306; historical element, 307; the "Signet of the Minister," 308; story of the play, 309; contest between the two ministers, ib.; dark side of Hindú character, 312; "Sakúntalá, or the Lost Ring," 313; hunting scene, ib.; a Bráhman hermitage, 314; the Gandharva marriage, 316; mythical incidents, 318; the reconciliation, 319; the "Stolen Marriage." ib.; school of the Buddhist nun, 320; story of the drama, 321; a marriage difficulty, ib. ; intrigues of the Buddhist nun, 322; despair of the lovers, 323; humour of the play, 324; chronology of the Sanskrit drama, 325.
Draupadí, her Swayamvara, 34; lost at the gambling-match, 38.
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