Rama's Mission Fulfilled
Rama Laments for Sita—The King of Vultures—Story of the
Demon—Revelation after Death—Rama forms an Alliance with the
Apes—Slaying of Bali—The Rainy Season—Sita's Life in Lanka—Hanuman
the Spy—Discovery of Sita—Battle with Giants—Building of Rama's
Bridge—The Worship of Shiva—Invasion of Lanka—The War with
Demons—A Serpent Noose—How the Sleeping Giant was Slain—Rama and
Lakshmana Wounded—Hanuman carries a Mountain to Lanka—Lakshmana
Slain and Restored to Life—Ravana seeks to kill Sita—The Fall of
Ravana—Sita's Ordeal of Fire—Rama's Return to Ayodhya—Second Exile
of Sita—The Horse Sacrifice—Rama's Warlike Sons—Sita Returns to the
Earth Mother—Ascent of Rama.
Rama wept for Sita. He searched hither and thither through the forest,
and called on every mountain and tree and on every bird and every
beast, asking whither she had gone. When he found a tattered garland
which his loved one had worn, he swooned with overpowering grief.
Then Lakshmana sprinkled water drops on his face until he revived.
“Alas! my brother,” he cried, “do not sorrow thus lest death should
snatch thee away.”
Said Rama: “Sita is my heart's love. I cannot live without her. For my
sake she deserted the royal palace to wander in this fearsome jungle.
Now that she is gone, the moments seem longer than years.... How can I
live on when she is lost to me?”
Lakshmana comforted his brother: then they arose together and continued
their vain search.... Rama beheld a beauteous lotus in a clear
stream, and, blinded with tears, he deemed it was the face of Sita. “O
hard-hearted one,” he exclaimed, “art thou hiding there among the water
blooms? Seekest thou to test my love in this manner? Arise and come to
me, my sweet love, nor doubt me any longer.”
But the bloom moved not, and Lakshmana led away his grief-distracted
brother.
“Mayhap she hath returned to the hut now,” Rama cried. Then the
brethren hastened to the hermitage, but found it empty as before....
Rama wailed in the moonlight and cried to the orb of night: “O moon!
mankind welcome thy coolness, but thou dost bring to me naught but
sorrow and tears.... Thou lookest over the whole world, beholding all
living beings. Where, O tell me, where is my beloved one, my lost Sita?”
Rama wandered fitfully through the jungle: the moonbeams and the
shadows fluttered around, and it seemed as if the face of Sita were
peering from everywhere. So passed a sleepless night, full of mourning
and illusions.
On the morrow the brethren went forth again in quest of the lost one.
They came to the place where Jatayus lay dying, and that lordly bird
spake to Rama and related all that had befallen Sita and himself.
Rama sat on the ground: he embraced the dying Vulture King, and said
unto Lakshmana: “Alas! my brother, the noble Jatayus hath given up his
life to serve me. I have lost my kingdom and my sire; I have lost Sita,
and now our ally, the Rajah of Vultures, is dying.... All my friends
are passing away. If I were to sit in the shade of a tree, the tree
would fall; if I stooped to drink water from a river, verily the river
would dry up....”
Then he spake to Jatayus, saying: “Whither hath Ravana gone with my
well-beloved?”
Said the Vulture: “He went southward towards an unknown forest
fastness.... Alas! my strength fails, mine eyes grow blind, my life is
ebbing from my body.”
When he had spoken thus, Jatayus died in Rama's arms, and his soul
ascended to the heaven of Vishnu in a chariot of fire.
Thereafter the brethren went towards the south. On their way they met a
black demon of monstrous size; his head was in the middle of his body;
he had but one eye, and his teeth were numerous and long. Suddenly the
misshapen demon stretched out his two great arms, and the brethren
fought against the arms.
The demon cried: “Who are ye that dare to combat with me? I welcome ye
because I am an hungered this day, and long to feast on human flesh.”
Rama and Lakshmana fought on until they cleft both the great arms that
were coiled around them, whereat the monster fell upon the ground. Said
Rama: “We are Dasaratha's sons, who are exiles in the jungle.”
Then the demon revealed that he was Kabandha, and bade them burn his
body, so that he might be bereft of his Rakshasa form and nature;
thereafter, he promised, he would inform them regarding Sita. The
brethren dug a pit and cremated the monster, and from the fire arose
Kabandha, the Gandharva, who had been placed under spells. He spake
and said: “Ravana dwells in the island of Lanka; he is the King of
Rakshasas. If thou wouldst fain overcome him, thou must seek the aid of
the ape chief, Sugriva, King of the Vanars, who dwells on Rishyamukha
mountain.”[343]
[343] Among the Nilgiri mountains.
When the brethren went towards this mountain, Hanuman, son of Vayu,
the wind god, a counsellor of the Ape King, came forth to meet them. He
conducted Rama and Lakshmana before Sugriva, to whom they related the
story of Sita's abduction.
Said Sugriva: “Some days past I beheld a woman who was borne aloft in
the arms of a flying Rakshasa; she threw down her ornaments, which we
have preserved with care.”
Then the ornaments were brought forth, and they were recognized by
Lakshmana, but Rama wept so profusely that he knew not whether he gazed
upon the jewels of Sita or not.
Sugriva, who was the son of Surya, the sun god, desired to aid Rama,
but he told that his bride and his kingdom had been taken from him by
his half-brother Bali, son of Indra, whom he feared.[344] Then Rama
promised to slay Bali and restore the kingdom to Sugriva. And as he
promised so did he do. Sugriva challenged his brother to single combat,
and Rama discharged an arrow which pierced the heart of the usurper.
All the apes rejoiced greatly when the rightful King of the Vanars was
restored to his throne.
[344] These apes are the incarnations of the Vedic deities who
sojourned on earth according to Vishnu's command.
The rainy season came on soon afterwards, and Rama and Lakshmana went
to dwell upon the mountain Malyavana, where they found a cave.
Slowly passed the days of waiting. Ofttimes did Rama grieve for
Sita. He was wont to speak to Lakshmana, saying: “Delightful is the
season of rain and tempest unto those who dwell in happy homes in the
midst of their families; it is a time of sorrow to those who suffer
separation.... Behold the great black clouds like to battling elephants
leaping and rolling in heaven. Thunder roars amidst the mountains. The
lightnings flash and sparkle; alas! their golden lustre in the darkness
of night reminds me of my lost Sita.... Now the wind falls and the
earth is bright with rain tears, and I hear the sighing of Sita as she
weeps in pain and sorrow.... The rainbow comes forth in beauty like to
Sita arrayed with jewels and ornaments.... Now the earth is refreshed:
trees are budding and flowers bloom again in beauty, but I cannot be
consoled. Lost is Sita, my dearly beloved; she writhes in the palace of
the Rakshasa king as the lightning writhes amidst the black clouds....
Ah! I abandoned my throne and kingdom with joy because Sita was with
me; now my heart is breaking because she hath been snatched away....
See how the shadows gather again; winds roar and rains pour down; as
dubious is my future, and dark as is this gloomy day of sorrow. Jatayus
hath told that Sita is concealed in a distant fastness.... How can I be
consoled? I mourn not for myself alone, but chiefly because she whom I
love sorrows and suffers in a strange land.”
Now, when Sita was dwelling in the palace of the demon king, guarded by
Rakshasa women, Ravana approached her again and again, and addressed
to her sweet speeches, praising her beauty and endeavouring to win her
love. But Sita rejected him with scorn. Although she was his prisoner,
he could not win her by force. She was strengthened by her own virtue;
she was protected by Brahma's dread decree. Be it known that once
upon a time the lustful Ravana had seized by force a nymph of Indra's
heaven, whose name was Punjikashthala. When he committed that evil
offence, Brahma spake angrily and said that Ravana's head would be
rent asunder if ever again he attempted to act in like manner towards
another female in heaven or upon earth.
Sita said unto the demon king: “Thou shalt never have me for wife
either in this world or in the next. Rather would I die than gratify
thy desire.”
Angry was Ravana, and he commanded the female Rakshasas to convey
Sita to the Asoka grove, believing that her heart would be melted by
the beauties of that fair retreat. “Thou wilt provide her with fine
raiment,” he said, “and with rich ornaments and delicious food, thou
wilt praise me before her, and anon threaten her with dire calamity if
she refuseth to become my bride.”
Sita remembered Rama in her heart by day and by night, and wept and
moaned for him, refusing to be comforted.
When the rainy season was drawing to a close, Rama fretted because
Sugriva, King of the Vanars, was making no effort to collect his forces
and prepare for the recovery of Sita. Instead, he drank wine and spent
the days in merriment among his wives. At length Lakshmana visited the
palace and threatened Sugriva with death, because he had broken his
promise, whereat the monarch summoned speedily his great armies of apes
and bears in countless numbers. Four divisions were then sent out to
the north and the south, and eastward and westward, to search for Sita.
Success attended the efforts of the army commanded by Hanuman. It
chanced that his officers discovered on a mountain summit Sampati, the
brother of Jatayus, King of the Vultures. He was wounded and helpless,
because his wings had been scorched by endeavouring to soar to the sun
so that he might fulfil a vain boast. Although stricken thus, Sampati
could still see clearly over vast distances. He had beheld Ravana
carrying away Sita across the ocean towards Lanka. This knowledge he
communicated through his son to Hanuman. When he rendered such great
service to Rama his wings began to grow, and he was enabled once again
to take flight athwart the blue heaven.
Hanuman then resolved to visit the distant island with purpose to
discover where Sita had been hidden. Assuming gigantic form, he stood
upon a mountain top and leapt seaward. The mountain shook when he
sprang from it. Over the sea went the wind god's son and that swiftly.
But demons endeavoured to arrest his progress through the air. Surasa,
mother of the Nagas, rose up with gaping jaws, and cried: “Thou must
needs pass through my mouth ere thou wilt go farther, O Hanuman.”
The heroic Ape extended his bulk, but the Naga hag opened wider and
wider her jaws to prevent him passing. Then Hanuman shrank to the size
of a man's thumb, and leapt into her mouth and out of it again and
again so as to fulfil her conditions, whereat the hag owned that she
was defeated and allowed him to pass.
Next arose the she dragon, Sinhika, who clutched the shadow of Hanuman
and held him back. Wrathfully she sprang forward to devour him, but
again the cunning Ape contracted himself, and entering her mouth,
attacked her and wounded her so that she was slain.
Leaping from her body, Hanuman resumed his journey until he arrived at
Lanka. Night had fallen but the moon shone brightly. He assumed the
form of a cat and crept stealthily through the capital, gazing on the
wonders about him. He reached the great palace of Ravana and entered
therein. It had shining crystal floors and jewelled stairways of gold
and silver. The mansion of Indra was not more beautiful than that
resplendent palace of the demon king. Hanuman crept on through the
women's chamber, and beheld fair forms “subdued in all the shapes of
sleep”; beautiful were they as lotus blooms that await the sun's first
kiss ere they open their soft eyelids, or as the lustrous stars on an
autumn night gleaming and moving in heaven; it seemed as if a wreath
of sweet human blossoms had been thrown carelessly into that perfumed
chamber of sleep.
Hanuman wandered on until he reached the Asoka grove. There he beheld
the long-lost Sita, the queen of stars. Fierce she demons surrounded
her, and some were of fearsome shape; they had dogs' heads and pigs'
heads and the faces of horses and buffaloes; some were of great bulk
and others were dwarfish; some had but one eye and others had three
eyes; the ears of some hung touching the ground; others that were hairy
were the most horrible to behold.
When morning came Ravana drew nigh to plead his love, praising the
beauty of Sita, but she rejected him, as she had ofttimes done before,
whereat the demon grew angry and threatened her with dire tortures and
even death.... Sita was like to a gentle fawn surrounded by wolves. Yet
she was without fear. Rather would she perish than be unfaithful to
Rama.
Hanuman kept watch, crouching in the branches of a tree, and at length
he found it possible to approach her in secret. At first she feared
that Ravana had assumed the form of Hanuman to deceive her, but she was
reassured when the Vanar spy showed her the ring of Rama, and related
how greatly he sorrowed because she had been taken from him. Then was
her heart touched with sorrow mingled with joy. Hanuman offered to
carry her away, but in her modesty she refused to touch the body of any
male being save Rama. She took from her hair a bright jewel which she
gave to Hanuman as a token; and she said that Ravana had allowed her
but two months to live if she refused to yield to him.
Hanuman desired, ere he left the city of Ravana, to show his enmity
against the demons. Assuming his gigantic form, he uprooted trees and
destroyed fair mansions. The guards came out against him and he slew
many of them. But, at length, the mighty Indrajit, son of Ravana,
hastened forth and shot a magic serpent-shaft which enwrapped Hanuman
like a noose, and rendered him helpless. Thus was he taken prisoner,
and he was dragged before Ravana, who commanded that the Ape be put to
death. But a counsellor intervened and advised that Hanuman should be
regarded as an envoy, and treated with dishonour ere he was sent back,
so that their enemies might be terrified. Ravana consented to this
course, and an oil-soaked cloth was tied round the Ape's great tail and
set on fire. But Sita prayed that the fire should not injure Hanuman,
and her prayer was heard. The son of Vayu suddenly contracted his body
so that his bonds fell from him, and he leapt over the city, setting
fire with his flaming tail to many mansions, and so accomplishing great
destruction. Then he obtained another brief interview with Sita, and
once again leapt over the ocean; he hastened with the good tidings of
his journey to Rama, who rejoiced greatly that his loved one had been
found.
Preparations were at once begun to rescue Sita. The Vanar armies were
marched southward, and they camped on the shore over against Lanka,
which lies sixty miles from the mainland. Here they were joined by a
new and powerful ally.
Be it known that the mighty deeds of Hanuman had stricken terror to the
heart of Ravana. The demon king summoned a council of war to consider
what should be done. All his warriors advised him to wage war, except
Bibhishana, his younger brother, who censured the monarch for the
offence which he had committed against blameless Rama. “Hear my words,”
he said, “and restore Sita to her rightful lord, or else Rama will
swoop down upon thy kingdom, O Ravana, as a falcon who seizeth his
prey. Make peace with him now, lest many perish in battle.”
Ravana was made angry, and cried: “Alas! for the love of my near
relatives, who sorrow at my fame and smile at my peril; they are
ever jealous and full of guile, because they hate me in their secret
hearts.... Evil is thy speech, O Bibishana. Depart from me, false
prince, and carry thy treason to our enemies.... If thou wert not my
brother I would slay thee even now.”
Bibhishana was thus banished from the Rakshasa kingdom, and he
immediately crossed the sea and joined the forces of Rama.
Rama performed sacrifices to propitiate the God of Ocean, so that
the Vanar forces might be enabled to pass over to Lanka, but these
proved to be unavailing. Then angrily he seized his bow and shot
Celestial weapons into the bosom of the deep. The earth and the sea
were immediately convulsed, and darkness covered the heavens; lightning
flashed and thunder bellowed aloud; the mountains began to break in
pieces. Rama next seized a fiery dart and threatened to dry up the
waters of the sea.
At that moment the King of Ocean rose serenely above the weltering
billows in all his splendour, attended by shining water snakes. He
addressed Rama with great reverence, reminding him that according to
ancient laws he must remain unfordable, but counselling him the while
to seek the aid of the Vanar chief Nala, son of Vishwakarma, the divine
artisan, so that a bridge might be constructed to enable the armies to
cross the deep. Then the King of Ocean vanished amidst the waves and
the heavens brightened again.
Nala was immediately called upon to give his aid. Assisted by his
workmen, this wonderful Vanar, whose body was green, constructed a
causeway of rocky islands between the mainland and Lanka (Ceylon), and
to this day it is called “Rama's Bridge”.[345]
[345] Also “Adam's Bridge”. The green Celtic fairies are similarly
credited with making island chains and long jutting promontories which
stretch out from opposite shores of arms of the sea.
Rama meanwhile set up the Linga symbol of the god Shiva, and worshipped
it on that holy island which hath since been called Ramisseram.
In five days the strait was spanned. Then Rama mounted on the back of
Hanuman, son of the wind god Vayu, and Lakshmana mounted the back of
Angada, son of Bali and grandson of Indra, and led the Vanar hosts
across the sea. The apes and bears which composed the great attacking
army leapt from island to island, shouting: “Victory to Rama!” “Victory
to Lakshmana!” “Victory to Sugriva!” Now the apes were of many colours;
they were white and black, green and blue, yellow and red and brown.
Sugriva shone like silver, Angada resembled a white lotus; Nila, son of
Agni, was red, and Hanuman was yellow as pure gold; Sarambha had also
a yellow body, and Nala was green, while Darvindha had a black body, a
red face, and a yellow tail. These were all leaders and great warriors
of the Vanar host.
The army landed in Lanka unopposed, and encamped on a plain fronting
the capital of the Rakshasa king.
The Rakshasas issued forth speedily to attack the apes, and the blowing
of horns and beating of drums sounded like to the mighty thunder peals
at a Yuga end. Indrajit was the Rakshasa leader. His followers rode
on elephants and lions, on camels and asses, on hogs and hyenas,
and on wolves; they were armed with bows and arrows, maces, spears,
tridents, swords, and beams, but some had also magic weapons. Roaring
and swaying, they drove forward like to long sea-rollers assaulting the
shore.
The gigantic apes wielded trees for clubs and threw great boulders, but
some depended on their sword-like nails and their long arrowy teeth.
They rushed against the demons, shouting “Rama, Rama!” and soon the
plain was covered by heaps of writhing bodies and severed limbs, while
rivers of blood streamed across it from between the battling hosts.
Rama looked on without fear. He reposed his faith on the apes, for he
knew that they were incarnations of the gods.
The apes were driven back until Sugriva flung a great tree, which
shattered the chariot of Indrajit. Then the Rakshasa leader and his
army took flight.
Indrajit obtained a new chariot by offering up in sacrifice a black
goat, and returning to the battlefield with his forces he shot arrows
at Rama and Lakshmana. Then he threw a serpent noose, which bound
the two brothers so that they were unable to move. Great was their
peril, but Vayu, god of wind, sent to their aid the great Celestial
bird Garuda, the serpent killer, and the snakes which formed the noose
fled from before it, whereat the brethren, who had meantime fallen in
a swoon, rose up again. Ravana then came forth, but Rama shot arrows
which swept the ten crowns from his ten heads, and he retired in his
shame and skulked in the city.
The Rakshasas were in desperate straits and bethought them to awaken
Kumbha-karna, the mightiest of all the demons. In former days he had
terrorized the Universe; he continually devoured human beings, and had
defeated Indra even, but Brahma intervened and decreed that he would
sleep for six months and then awaken for one day only. Each time he
awoke he devoured a great meal, after which he was again overpowered by
slumber.
Thousands of men danced and shouted and blew trumpets beside the great
sleeper, but he could not be wakened; elephants were driven over his
body, yet he never moved; then beautiful women came and caressed him,
and he suddenly opened his eyes and roared like to the sea. His eyes
were red with anger, and he cried: “Why have I been awakened before my
time?”
The Rakshasas informed Kumbha-karna of the army which surrounded the
city, and they brought him much food; greedily he swallowed swine and
deer and many human beings and drank rivers of wine. Refreshed, but not
yet satisfied, he arose and said: “Where are the apes so that I may
devour them?”
He mounted his chariot and went forth to battle. The apes trembled to
behold him and fled panic-stricken.... Sugriva rallied them quickly,
and then they began to fling trees and boulders, but these were all
splintered to pieces on the limbs of the giant. He defeated Hanuman,
and seized Sugriva and carried him off in his chariot. Thousands of
apes were devoured by the mighty Rakshasa.
At length Kumbha-karna went against Rama and a fierce conflict ensued,
but in the end Rama discharged flaming arrows and severed his head from
his body. The monster staggered backward and fell into the ocean, and
great billows arose and tossed angrily in the midst of the swollen deep.
Indrajit thereafter offered up another sacrifice and secured fresh
weapons. Rendering himself invisible, he rose high in the air and
showered arrows like rain until Rama and Lakshmana, who were
grievously wounded, fell down and pretended to be dead.
When darkness came on, Hanuman and Bibhishana surveyed the battlefield
with torches and found that many apes had been wounded and slain.
Great was their sorrow, but Sushena, the ape physician, bade Hanuman
to hasten to a certain Himalayan mountain to obtain healing herbs.
The wind god's son assumed tremendous bulk, and, leaping aloft, went
speedily through the air until he reached the place where the herbs
grew. He searched for them in vain; then he tore up the mountain,
and carrying it in his hand returned again to the battlefield. The
physician soon discovered the herbs; then he gave healing to Rama and
Lakshmana and the wounded apes, who rose up at once ready and eager to
fight as before. Hanuman returned with the mountain and restored it to
its place.
When the sun rose, Ravana sent forth young heroes to battle against the
apes and bears, but they were all slain. Then Indrajit came to avenge
the fallen, but Lakshmana drew his bow and shot an arrow which Indra
had given to him. Unerring was his aim, and Indrajit was struck down;
his body rolled headless upon the plain.
Ravana lamented for the death of his son, crying: “He was the mightiest
of my heroes and the dearest to my heart. All the gods feared him, yet
by a mortal was he laid low.... O my son, thy widow wails for thee
and thy mother weeps in sore distress. Fondly I deemed that when the
frailties of old age afflicted me thou wouldst close mine eyelids in
death, but youth is taken first and I am left alone to battle against
mine enemies.”
For a time the mighty demon wept; then he arose in wrath to wreak
vengeance. First of all he hastened towards the Asoka grove to slay
Sita. But the Rakshasa dames concealed the wife of Rama, and prevailed
upon Ravana not to pollute his fame by slaying a woman. One cried to
him: “Auspicious is the last day of the waning moon. The hour of thy
vengeance is nigh. Turn thee towards the battlefield and great glory
will be thine.”
Ravana went gloomily away; he mounted his chariot to battle against his
enemies, remembering those who had already fallen. Followed by a great
army, he swept from the city like to a tempest cloud which darkens the
summer heaven. He beheld his brother Bibhishana fighting for Rama, and
angrily cast at him a great weapon, but Lakshmana flung a javelin which
shattered it in flight. Ravana smiled grimly and shouted to Lakshmana:
“Slayer of my son, I welcome thee! Thou hast protected Bibhishana; now
protect, if thou canst, thine own self.”
Having spoken thus he flung a great dart, which pierced the heart of
Lakshmana and pinned him to the earth.
Rama stooped over the fallen hero and cried: “Alas! art thou fallen,
my gallant brother? Thy weapons have dropped from thy hands; death
claims thee, but, O Lakshmana, thou wilt not die alone. I am weary of
battle and of glory, and when my task is ended, I will follow in thy
footsteps.... The love of wife or friend is easily won, but the love of
a faithful brother, equal to thine, is rarely found in this world of
illusions.... Dearest of brothers, greatest of heroes, wilt thou never
awaken from thy deathly swoon or open again thine eyes to behold me?...
Alas! the lips of Lakshmana are silent and his ears are stopped.”
In the darkness of night Hanuman again hastened northward in speedy
flight to obtain the mountain which he had aforetime carried to Lanka.
The physician found upon it the healing herbs; he pounded them and
made a paste which he placed under the nostrils of the unconscious
warrior. Then Lakshmana rose up again healed and hale and powerful.
Rama rejoiced greatly, and turned against his foes.... A night attack
was made upon the Rakshasa capital, and the Apes intercepted a
sacrifice which Ravana sought to offer up to the gods so as to compel
their aid; many fair mansions were given to the flames.
When day came Ravana went forth to battle. Surpa-nakha, his sister
who had caused the war, stood in his way, and he thrust her aside
impatiently, whereat she cursed him, saying: “For this thou wilt never
again return to the city.”
Ravana drove on in battle fury, his heart filled with hatred for his
foes and with sorrow for the fallen. Rama went against him in the
chariot of Indra, and for a time a dubious conflict was waged. The
earth trembled and the ocean shook with fear.
Suddenly Rama darted forward. He drew his bow and shot a swift arrow,
which smote off one of Ravana's ten heads, but immediately another
appeared in its place.[346] Then the hero seized the flaming weapon
which Brahma had created for the protection of the gods; with unerring
aim he discharged it in flaming splendour; it struck the demon; it
cleft in twain his heart of iron. Roaring in his fierce agony Ravana
fell ponderously upon the plain and immediately expired. So was the
enemy of gods and men put to death by peerless Rama.
[346] Like Hydra against which Hercules fought.
Celestial music was heard in heaven and flowers fell upon the plain of
victory: a voice came down the wind, saying: “_O victor of truth and
righteousness, thy task is now ended._”
The Rakshasa hosts broke in flight when Ravana fell, and Rama entered
the city in triumph. Bibhishana burned the body of his fallen brother,
and performed the funeral rites. Thereafter he was proclaimed King of
Lanka.
When peace was restored, Rama commanded that Sita should be brought
forth. She was carried towards the plain concealed in a litter, and
all the Apes gathered round to behold her, whereat Rama requested her
to alight and walk towards him, and she did so. With folded hands she
approached her husband and knelt at his feet, weeping tears of joy.
Clouded was the brow of Rama; he spoke sternly, and said: “Mine enemies
are slain, and thou art delivered from captivity, O Sita; but now that
my shame is removed I have no desire to behold thee. I cannot receive
thee as my wife, because that thou hast dwelt in the house of Ravana.”
Said Sita: “Chaste and innocent have I remained.... O Rama, if thou
hadst informed me of thy doubt, I would have died ere now. Better is
death than thy dark suspicion.”
Addressing Lakshmana, she then said: “Build for me a funeral pyre so
that I may end my grief amidst the flames.”
As she desired so did the brother of Rama do. He built the pyre and set
it alight. Then Sita invoked Agni:
If in act and thought, she uttered, I am true unto my name,
Witness of our sins and virtues, may this fire protect my fame!
If a false and lying scandal brings a faithful woman shame,
Witness of our sins and virtues, may this fire protect my fame!
If in lifelong loving duty I am free from sin and blame,
Witness of our sins and virtues, may this fire protect my fame!
_R. C. Dutt's trans._
[Illustration: THE CORONATION OF RAMA AND SITA
32]
Fearlessly she then leapt amidst the flames and vanished, while all
lamented around her. Rama cried: “This day have I sinned, because she
is innocent.”
In that hour a great wonder was wrought. Suddenly the Deva-rishis and
Gandharvas and the gods appeared in the air. At the same time the red
flames of the mighty pyre were divided, and the god Agni came forth
with Sita, whom he delivered to Rama, saying: “_Receive thy wife who is
without sin or shame._”
Rama embraced Sita, and said: “I have never doubted her virtue; she is
without sin, and now her purity has been proved before all men.”
He wept, and Sita hid her face in his bosom and soft embrace.
The exile of Rama was now ended, and he returned speedily in the car of
Indra to Ayodhya, with Sita and Lakshmana and Hanuman.
Bharata welcomed his elder brother, and laid the sandals at his feet,
saying: “These are the symbols of thy rule, O Rama; I have guarded the
throne for thee. Now take thy crown and govern thy kingdom. I give thee
back thine own.”
Rama was crowned on the morrow amidst the rejoicings of the people, and
prosperity returned once again to the kingdom.
Time went past, but the sorrows of Sita were not ended. The people
whispered against the fair queen, doubting her virtue, because that she
had been taken away by Ravana, and they wondered Rama had received her
back. At length her husband, yielding to the wishes of his subjects,
banished the innocent queen from the kingdom. The faithful Lakshmana
conducted her towards the southern jungles, and abandoned her nigh to
the hermitage of Valmiki, counselling her with tears to take refuge
with the saintly poet.
Valmiki received her with pity, and soon afterwards she gave birth to
two sons, who were named Lava and Kusa.
Sixteen years went past, and Rama's mind was troubled because that
he had slain Ravana, who was the son of Pulastya, the Rishi. So he
resolved to perform the Aswamedha (horse sacrifice) to cleanse his soul
of sin.
The horse was sent forth to wander through the land, and when it
approached the hermitage of Valmiki, Lava and Kusa, the sons of Rama
and Sita, took possession of it. They defeated the royal army and
wounded Satrughna. Lakshmana hastened forth with another army, but he
was also grievously wounded and defeated by the young heroes. Then Rama
himself went southward to wage war and recapture the horse. When his
sons came forth against him, Rama wondered to find that they were so
like to himself in countenance and bearing; his heart was filled with
tenderness, and he asked them: “Whose children are you?”
Lava and Kusa greeted him with reverence, and said: “Sita is our
mother, but we know not the name of our sire.”
Then Rama perceived that the lads were his own sons.... Valmiki, the
sage, came towards him, and Rama said: “The people spoke evil things
against Sita, and it was necessary to prove her innocence. Now let her
be taken into my presence, for I know that these noble children are
mine.”
Valmiki returned to Sita and asked her to go with him before Rama,
but for a time she refused to do so. The sage pleaded with her, and at
length she walked forth from the hermitage with downcast eyes and hands
uplifted. In the presence of Rama and the people she then invoked the
Earth, and cried:
If unstained in thought and action I have lived from day of birth,
Spare a daughter's shame and anguish and receive her, Mother Earth!
If in duty and devotion I have laboured undefiled,
Mother Earth! who bore this woman, once again receive thy child!
If in truth unto my husband I have proved a faithful wife,
Mother Earth! relieve thy Sita from the burden of this life!
_R. C. Dutt's trans._
When she had spoken thus, all who heard her wept and sorrowed. And
while they gazed upon her with pity and tenderness, the earth suddenly
yawned, and from its depths arose a golden throne sparkling with gems
and supported by four great serpents, as a rose is supported by green
leaves. Then the Earth Mother appeared and hailed Sita with loving
words, and led her to the throne, on which she seated herself beside
her sinless daughter, the faithful and undefiled wife of Rama.... The
throne thereafter vanished and the earth closed over it.
So passed Sita from before the eyes of all mankind. Rama flung himself
upon the ground in an agony of sorrow. But Brahma appeared and spake to
him, saying: “Why dost thou despair, O Lord of all? Well thou knowest
that life is but a dream, a bubble of water....”
Rama, however, even after the Aswamedha had been performed, continued
to mourn until the Celestial bird Garuda came for him: then he
ascended to heaven, as Vishnu, and found Sita, who was the goddess
Lakshmi, the incomparable Sri.
So endeth the story of Rama, whose fame can never die.
INDEX
Vowel Sounds.—_ă_, almost like _u_ in _fur_; _ai_, like _i_ in
_high_; _ä_, as in _palm_; _e_, like _a_ in _late_; _ï_, as _e_ in
_he_; _ö_, as in _shore_; _ü_, as in _pull_; _u_, as in _sun_.
Abhimanyu (ăb-hi-mun´yoo), son of Arjuna and Subhadra, 228;
marries Uttara, Princess of Virata, 269;
in great war, 286 _et seq._;
fall of, 298, 299;
in vision of the dead warriors, 320, 321;
in Paradise of Indra, 327.
Achaens (a-kē´ans), burial rites of, xxxvi;
as pork eaters, 136.
Achilles (a-kēl-es), contrasted with Indian hero, xlviii, 17.
A´dad, the “hammer god”, 3.
“Adam's Bridge”, apes construct for Rama, 418.
Aditi (ă-dee-tee), mother of the Adityas, 32, 58, 148.
Adityas (ä-deet´yas), early group of deities, 28;
Mitra and, 29, 30, 32;
Surya and, 33;
sustained by soma, 36;
in Varuna's heaven, 58, 59, 148.
Africa, Garden of Eden in, xxiv.
Afro-Eurasian languages and peoples, xxiv.
Afro-European languages, xxiv.
Ages (Historical), Vedic, Brahmanical Buddhist, Brahmanical Revival,
119.
Ages of the universe (Yugas), doctrine of and relation to castes, xxv,
xliii;
in Indian, Greek, and Irish mythologies, xliv;
traces of in Egyptian mythology, xliv;
Indra-Vritra conflict in Krita age, 7 _et seq._
See _World's Ages_.
Agni (ăg´nee), god of fire, in Vedic age, xxxi;
tribal worship of, xxxii;
messenger between gods and men, xxxiii;
the Teutonic Heimdal and, xlv, 20, 21, 22;
Brihaspati and, 10;
harvest-offerings to, 14;
as winner of god's race, 14, 15;
as Indra's brother and as Brahma, 19;
myths regarding origin of, 20 _et seq._;
identified with Mitra, 22, 28;
as sire of three human sons, 22;
worshipper of like Martin Elginbrodde, 23, 24;
as ministrant of sacrifice, 23;
Indra's attributes absorbed by, 24;
rain god and, 26;
supplants Varuna in Indra's service, 28, 29;
not a Mitanni god, 31;
in Nala story, 31;
in rival group of deities, 32;
“sun has nature of”, 36;
vows before a fire, 37;
as “vital spark”, 37;
why worshippers of burned their dead, 38, 39, 116;
non-Babylonian character of, 41;
as enemy of demons of disease, 67;
Vishnu as a phase of, 122, 123;
subject to Brahma, 134;
Shiva absorbed attributes of, 148;
as father of Kartikeya, 152;
cursed by Daksha, the rishi, 154;
“of the Bharatas”, 155;
as a suitor of Damayanti, 332 _et seq._;
appears at ordeal of Sita, 425.
Agriculture, early Aryo-Indians had knowledge of, 76, 77.
Ahi (ă´hee), the demon, “the confiner”, 66.
Ahura (ă´hür´ă), signifies god in Persian.
Ahür´a-Maz´da (Ormuzd), supreme Persian deity, xxxiii, 62.
Ainus of Japan, xxvii.
Airavata (ai´ra-vät-a), Indra's elephant, 18;
origin of, 144.
“Air of Life”, Indra source of, 19;
spirit as, 37.
Akhenaton (a-khen-ä´ton), Mitanni Aryans and, xxx.
Ale, the “sura” of the early Aryo-Indians, 77.
Algebra, the gift of ritualistic Brahmans, 83.
Allabad. See _Varanavartha_.
“All-tamer”, King Bharata as, 161.
Alphabetic signs, introduced by Semites, 78.
Alpine race, identified with Celts, xxii;
an inconclusive theory, xxiii;
distribution of, xxvii;
Turki and Ugrians, xxix;
Patriarchal customs of, xxxi;
identified with Celts, xxxv.
Amazons, Arjuna's experiences with, 313.
Amba (äm´ba), Princess, captured by Bhishma, 170;
rejected by Rajah of Sanva, 170, 171;
her revenge, 171 _n._;
Sikhandin, incarnation of, helps to slay Bhishma, 295.
Ambrosia, Amrita as, 36;
in Teutonic and Indian mythologies, 142 _et seq._
See _Amrita_.
Amenhotep (a-men-hō´tep) the Magnificent, Mitanni Aryans and, xxx.
Amrita (ăm´rïta), soma as, 36;
the Indian Ambrosia, 142;
in “Churning of the Ocean” myth, 143 _et seq._;
Garuda captures, 145, 146.
Amvika (ăm´vikă), the goddess, sister of Rudra, 150.
Ananta (ăn´anta), the serpent, 143.
Ancestors, worship of, 61;
the “fathers” and patriarchs, 102.
See _Pitris_.
Andhaka (ăn´dhăk-ă) (Darkness), the Asura, 151.
Anglo-Saxons, Pope Gregory on pagan practices of, 135.
Animals, domesticated, charms to protect, 86.
Antaka (ăn´tak-a), “life-ender”, Yama is, 42.
Apes, Solomon got from India, 84.
Apes, demi-gods, Hanuman and Bhima meet, 106 _et seq._;
why gods assumed forms of, 377;
Sita drops jewels on Mountain of, 407;
Rama and Lakshmana in kingdom of, 410;
Rama slays Bali for Sugriva, 411, 412, 413;
invasion of Ceylon, 418;
colours of the chief, 418;
battles of with Rakshasas, 419 _et seq._;
the ordeal of Sita, 424, 425.
Apsaras (ăp´săräs) or Apsarasas, Menaka one of the, 43;
temptation of Vishwamitra, 159, 160;
in Indra's heaven, 58;
in Kuvera's heaven, 59;
Indian fairies, 68;
dancers and lovers, 69;
sun maiden contrasted with, 71;
origin of in “Sea of Milk”, 144;
Urvasa woos and curses Arjuna, 256;
at horse sacrifice, 316.
Apsaras, the water nymph, 69.
_Ăran´yäkas_, the “forest books”, 88.
Aran´yäni, the forest nymph, 74, 75.
Archæological Ages, xxxv.
Arjuna (ăr´joo-na or arjoo´na), xlviii;
Indra's affection for, 17;
wooed by Apsara in Indra's heaven, 69;
Gandharva's story told to, 71;
“Divine Song” repeated by Krishna to, 125 _et seq._;
story of wrestling of with Shiva, 146 _et seq._;
son of Queen Pritha and Indra, 176;
his feats of skill at the tournament, 188;
Karna rivals, 189, 190;
challenged to single combat, 190, 191 _et seq._;
in battle against Drupada, 195, 196;
the first exile, 198 _et seq._;
wins Draupadi at swayamvara, 216, 217;
drives back Karna, 218, 219;
his exile from Indra-prastha, 225;
the serpent nymph Ulupi and birth of Iravat, 226;
marries princess of Manipur and birth of Chitrángadá, 226;
wooing of Subhadra, sister of Krishna, 227, 228;
expedition against Jarasandha, 229-31;
at gambling match, 238 _et seq._;
penance performed by, 255;
wrestles with the god Shiva, 255, 256;
spirit of celestial weapon appears before, 256;
in Indra's heaven, 256;
expedition against Danavas and Daityas, 256, 257, 258;
rescues Duryodhana from Gandharva, 259;
Karna vows to slay, 261;
temporary death of, 263 _et seq._;
as dancing and music teacher in Virata, 266;
defeats Kauravas at Virata, 268;
son of marries Uttara, 269;
secures Krishna as an ally, 273;
great war begins, 280 _et seq._;
armed with celestial bow, 286;
Krishna's instruction to, 287, 288;
feats of in great war, 290 _et seq._;
the fall of Bhishma, 295, 296;
sorrow for Abhimanyu, 299;
miracle on battlefield, 300;
fights with and slays Karna, 303-5;
performs funeral rites for Karna, 312;
accompanies horse to be sacrificed after “great war”, 313;
meets with Amazons, 314;
horse becomes mare, then lion, 314;
father and son combat, 314;
slain by son and restored to life, 315;
sacrifice performed, 316 _et seq._;
rescues women from Dwaraka, 323;
journey of towards Paradise, 324 _et seq._
Arjuna's sons. See _Abhimanyu_, _Babhru-váhana_, _Chitrángadá_,
_Iravat_.
Ark, Manu's, in “Story of the Deluge”, 140 _et seq._
Armenians, Kurds contrasted with, xxii, xxvii.
Arnold, Professor E. V., on Mitra and Varuna, 28, 29, 39 _n._, 41.
Arrowsmith's translations of hymns, 16;
rain-charm hymn, 37.
Artisan, the world, Indra as, 10.
Artisan god of Babylon, 12.
Artisans, referred to in Vedic hymns, 77.
Artisans (Divine), the Ribhus as, 10;
Egyptian Khnumu and Germanic elves as, 11.
Artisans of nature. See _Twashtri_ and _Ribhus_.
Arya, a racial designation, xx.
Aryaman (är´ya-man), associated with Mitra and Varuna, 28.
Aryan problem, history of, xviii;
the language links, xix;
Vedic Period problem, xx;
the racial cradle, xxi _et seq._;
“broad heads” and “long heads”, xxii, xxvi;
Max Müller's views, xxiii, xxiv;
African origin of mankind, xxiv;
racial type to-day, xxv;
Mediterranean or “Brown race” theory, xxvii, xxxix;
Turki tribes among, xxix;
father and mother deities, xxxi;
the “Aryans” of archæology, xxxv;
the cremating people invade Europe, xxxv;
as military aristocracies, xxxvi;
the Palestine evidence, xxxvii;
philological theories narrow regarding, xxxviii;
influence of disease on race types, xli;
Vedic and post-Vedic modes of thought, xlv;
in Vedic Age recognize “father right”, xxx;
conquest of Babylon, 3;
late doctrines of transmigration and the world's ages, 103;
invasion of the “Middle Country” by Kurus, Panchalas, and Bharatas,
155.
Aryan tribes, sects among, 103;
Epic wars of, 156.
Aryans, Hindus and, xvii;
early influence, racial and cultural, xviii;
late invasions of India by, xxxix;
enter Punjab, 1;
cattle lifters like Gauls and Scottish Highlanders, 4, 15;
nature and ancestor worship among early, 61;
folk movements from the Punjab, 76;
rise of caste system, 79;
seaward migrations of, 83.
Aryas, Max Müller's definition of, xxiii _et seq._
Asceticism, god of, Shiva as, 146.
Äshur, Assyrian god, the Asura theory, 62.
Ăsh´wa-m_e_d´´hă (horse sacrifice), 88.
See _Horse Sacrifice_.
Ashwattaman (ăsh-wat-thă´män), son of Drona, a worshipper of Shiva,
147, 180;
at the tournament, 185 _et seq._;
sorrow of for father's death, 302;
night-slaughter in Pandava camp, 307-9;
great jewel of seized, 311.
Asia Minor as Aryan racial cradle, xix;
Aryan gods in, xxxi, 62;
theory that Kassites came from, 155.
Asoka tree (ă-sok´a), the holy, addressed by Damayanti, 348, 349.
Ass, Creator assumes form of, 95;
early Aryans had the, 76;
the goddess Shitala rides on, 153;
Rakshasas ride the in battle, 419.
“Ass of the East”, domesticated horse called, xxix, 156.
Assur-banipal (ashur-bän´ipal) of Assyria, 3.
Assyrians, xxix;
Mitanni Aryans overlords of, xxx, 31, 62;
Mitra as a rain god of, 30;
influence of on mythology of Persians, 62;
souls as birds, 75.
Asura, the Buffalo, Durga slayer of the, 265, 266.
Asura (ă-shoo´ra) Andhaka (Darkness), the, 151.
“Asura fire”, like world-fire in Teutonic mythology, 65.
Asuras, first gods, then non-gods, 61;
Ahuras signifies gods in Persian language, 62;
Varuna as one of the, 62;
enemies of the gods in epics, 63, 64;
Kesin as leader of and conflict with Indra, 64;
Daityas and Danavas as, 64, 65;
Rakshasas as, 66;
priests enable Indra to overcome, 84;
in horse-sacrifice myth, 94;
created by Prajapati, 101;
Vishnu wins the universe from, 123;
Manu as creator of, 141;
Shiva dances on one of the, 147, 148;
Vaka, king of, slain by Bhima, 207, 208, 209.
Aswapati (ash´wa-pätï), King of Madra, the princess Savitri a daughter
of, 45.
Ä´swins, twin gods of morning, 32;
Babylonian aspect of, 41;
Saranyu as mother of, 149;
Nakula and Sahadeva sons of, 176.
_Atharvaveda_ (ăt´hăr-vă-v_e_-da), Asuras are demons in, 61;
Agni enemy of demons of disease in, 67;
spirits of good and evil in, 74;
metrical charms in, 85 _et seq._;
meaning of “Yuga” in, 104.
Atman (ät´măn) Self, 98.
See _Brahmă_.
Atri (ăt´rï), the rishi, father of Durvasas, the master curser, 154;
as eponymous ancestor of the Bharatas, 157.
Aurora, Ushas the Indian, 34.
Austria, aristocratic cremations in, xxxvi.
Autumn burial customs among Buriats, xxxiv.
Avataras (ăv-ă-tär-ăs) of Vishnu, the lion, 135;
the boar, 135, 136;
the horse, 137;
the tortoise, Kurma, 143;
Dasaratha's sons as, 377.
See _Balarama_, _Kalki_, _Krishna_, _Parasu-rama_, _Rama_, and
_Vishnu_.
Avestan deities. See _Persian Mythology_.
Axe, the lightning, 2.
Ayodhya (ă-yōd´hya), in myth regarding the descent of the Ganges, 152;
Nala as a charioteer in, 342 _et seq._;
in the _Rámáyana_, _et seq._
Babhru-váhana (băb-broo´-vä´´han-a), son of Arjuna and Chitrángadá,
father and son combat, 314, 315.
Babylon, burial customs in, xxxiii;
Aryans influenced by, 3;
Yama myth in, 41;
invaded by Kassites and Aryans, 62;
Kassites and Kasis of Benares, 155;
horse called the “ass of the east” in, 156.
Babylonian mythology, “hammer god” in, 3;
story of creation in, 9, 90;
the artisan god, 12;
Mitra in, 29, 30;
influence of in India, 61.
Balarama (băl-ă-räh´mă), an Avatara of Vishnu, 125;
an incarnation of the world serpent, 128;
Juggernaut and, 136, 137;
at swayamvara of Draupadi, 215 _et seq._;
anger at Arjuna's capture of sister, 227;
at Pandava imperial sacrifice, 232 _et seq._;
at meeting of Pandava allies, 270 _et seq._;
refuses to help Duryodhana, 273;
anger of at fall of Duryodhana, 307;
death of, 323.
Bali (bä´lï), the demon, slain by Vishnu, 123.
Balor (bä´lor), Irish night demon, his herd of black pigs, 136;
Shiva compared with, 146.
Baluchistan, Dravidians in, xxvi.
Barbers, referred to in Vedic period, 77.
Bargains, concluded by spitting, by using blood, and before fire, 37.
Barley and wheat, Aryo-Indians grew, 77.
Barnett, Professor, on Vishnu, 123.
Basque language, xix.
Bats, Homer's ghosts twitter like, 75.
Bears, the, allies of apes, 418.
Beech, the, in Aryan languages, xxi.
Bel Merodach, slays Tiawath, 9.
Beli (b_e_-lï), Irish god of night and death, 111.
Beliefs, influenced by habits of life, xlv, xlvi.
B_e_lus. See _Bel Merodach_.
Benä´res, Kasi tribe at, xxxix, 155;
Bhishma captures three daughters of king of, 169.
Bengal, human sacrifices in, 88.
_Beowulf_ (bā´ō-wulf), Agni and Scyld myth in, 21;
the hag of like the Indian, 380 _n._
Berbers, Brahmans resemble, xxvii;
blonde types of, xxix.
Berchter, Teutonic patriarch, 23.
_Bhagavad-gita_ (bhă´gă-văd-gïtä) (Divine Song), the, 125;
doctrines of, 125 _et seq._;
heroic narrative interrupted by, 138, 139.
Bháradwäja, father of Drona, 179.
Bharata (bäh´ră-tă or bhäh´ra-ta) as son of King Dushyanta and
Shakuntala, story of, 157 _et seq._;
the eponymous king and patriarch, 156;
named by the gods the “cherished”, 163.
Bhă´rătă (of the _Rámáyana_), 378;
hunchback and mother of plot to raise, 384;
loyalty of to Rama, 396;
renounces throne, 397;
pleads with Rama to return, 398, 399;
Rama's sandals, 400;
welcomes Rama to Ayodhya, 425.
Bhäratas, tribe of, xxxix;
as “late comers”, xl;
invasion of and change of beliefs, xliv;
river goddess of, xl, 148, 149;
union of with Kuru Panchalas, 155, 156;
of “the lunar race”, 157 _et seq._;
tribal name of given to all India, 164.
Bhă´ratavär´´sha, Hindustan and then all India called, 164.
Bhă´ratï, river goddess of the Bharatas, identified with Saraswati,
148, 149, 155.
Bhïls, the Prince of, story of, 182, 183.
Bhima (bhee´mă), the Pandava hero, like Siegfried, Dietrich, Beowulf,
and Finn-mac-Coul, 66, 67;
his search for celestial lotuses, 105;
meeting with Hanuman, 106;
Hanuman describes the four Yugas to, 107, 108, 109;
son of Queen Pritha and Vayu, wind god, 176;
youthful Duryodhana attempts to kill, 178;
receives draught of strength from Nagas, 179;
at the tournament: combat with Duryodhana, 187;
ridicules Karna at the tournament, 193;
in battle against Drupada, 195, 196;
burning of “House of Lac”, 200;
flight of Pandavas, 201;
wooed by Rakshasa woman, 202, 203;
slays Hidimva, 204, 205;
his Rakshasa bride, 206;
his Rakshasa son, 206;
Vaka, the Asura king, slain by, 206 _et seq._;
combat at Draupadi's swayamvara, 218, 219;
Draupadi at feast in potter's house, 220;
expedition against Jarasandha, 229-31;
at gambling match, 238 _et seq._;
vows to slay Duhsasana and Duryodhana, 244 _et seq._;
the helper in exile, 250;
accuses Yudhishthira of weakness, 254, 255;
rescues Duryodhana from Gandharvas, 259;
scornful message of to Kauravas, 261;
punishes rajah Jayadratha, 262, 263;
temporary death of, 263 _et seq._;
in Virata, 266;
slays Kichaka, 267;
Duryodhana taunts regarding his vows, 285;
feats of in great war, 292 _et seq._;
slays Duhsasana and drinks his blood, 303, 304;
fights with and mortally wounds Duryodhana, 306-7;
Dhritarashtra seeks to slay, 311;
slays horse for sacrifice, 318.
Bhima, rajah of Vidarbha, father of Damayanti, in story of Nala, 328
_et seq._
Bhishma (bheesh´mă), xlviii;
the Vasus and, 17, 166, 327;
the son of goddess Ganga and King Shantanu, 166;
his vow of renunciation, 168;
as regent, 168;
capture of three daughters of King of Kasi, 169, 170;
vow of the Princess Amba, 171 and 171 _n._;
rears Pandu, Dhritarashtra, and Vidura, 172;
employs Drona as preceptor of Pandavas and Kauravas, 181;
at the tournament, 185 _et seq._;
at division of raj, 224;
at Pandava imperial sacrifice, 232 _et seq._;
at the gambling match, 240 _et seq._;
advises Duryodhana to recall Pandavas, 260, 261;
declares Pandavas' exile has ended, 268;
at Hastinapur conference, 274 _et seq._;
as leader of Kaurava army, 286 _et seq._;
fall of, 295;
return of from Paradise, 320, 321.
Bhrïgü, the tribal patriarch a celestial Rishi, 102;
the priestly family of, 153;
as sire of goddess Lakshmi, 154;
Agni cursed by, 154.
Bhrigus (bhree´goos), tribe of, fire brought to, 22, 23.
Bibhishana (bib-hish´ana), the Ceylon Rakshasa, 416;
becomes ally of Rama, 417 _et seq._;
made King of Ceylon, 424.
Birch tree, horses sacrificed tied to, 93.
Birds as spirits, cuckoo and cremation rite, xxxiv;
as messengers of death, 41;
beliefs in Europe, Africa, and Asia, 75;
Rishis appear as, Shakuntala nursed by, 159, 160;
love messengers in Nala story, 329, 330;
king of vultures (see _Jatayus_).
Black Age, the Kali Yuga, 108, 109;
in Greek mythology, 109, 110;
in Celtic mythology, 110 _et seq._
Black dwarfs, Dasyus and, 70.
Black fairies, 70.
Black pigs, Irish night demon's herd of, 136.
Blessings, for houses, &c., 86 _n._
Blonde types in Europe, xxviii;
in Asia and Africa, xxix.
Blood, the life, spirit identified with, 37.
“Blood of trees”, sap as, 37.
Bloomfield, Professor, 87 _n._
Blue demons, 71.
Boar, the wild, Rudra the “Howler” rides, 26.
Boar, the, incarnation of Vishnu, 135, 136;
treatment of in Egypt and Europe, 136.
Body, the celestial, 57.
Boghaz Köi, Asia Minor, Indra referred to at, xxxi, 3.
“Bold and the Brown”, Indra's steeds, 5.
Bopp's Comparative Grammar, xix.
Boulder throwers, giants as, 70.
Bow of Shiva, Rama breaks, 382, 383.
Brahmă (brăm´hă or brăh-mă), the “World Soul”, 88, 96, 97;
Brahmä the divine incarnation of, 100;
the soul's being, 99;
salvation through knowledge of, 100;
release obtained through, 117, 118.
Brahmä, the Creator, greater than Vedic gods, xl;
river goddess wife of, xl;
as “the grandsire”, 7;
Agni as, 19;
the two wives of, 44, 98;
the divine incarnation of Brahmă (World Soul), 100;
emerges from chaos egg like Egyptian Ra, 101;
identified with Purusha, 102;
celestial Rishis are mind-born sons of, 102;
Kalpa, or day, of, 105;
length of “year” of, 105;
the sleep of, 105;
universal destruction at end of day of, 113;
Creator in the Trinity, 119;
Vishnu identified with, 123;
Indra and Agni become subject to, 134;
as the fish in the deluge story, 139 _et seq._;
as the chaos boar, 136;
Manu associated with at creation, 140;
Vedic gods appeal to, 143;
Saraswati becomes the wife of, 149;
Valmiki and, 374;
at Dasaratha's horse sacrifice, 376, 377;
Indra's appeal to, 377;
curse of on Ravana, 412;
appears to Rama, 427.
Brahman, a Celtic, 111.
Brahman Caste, 79.
See _Caste_.
Brähm´ănăs, the, the soul as “the man in the eye” in, 42;
“it is sorrowful to have a daughter”, 60;
evidence regarding Asuras in, 62, 63 _et seq._;
ritualism of sacrifice, 81;
expositions of Vedic hymns, 88;
the “Ka” of, 98;
Yugas in, 104;
transmigration doctrine, 116;
begun before Bharatas joined Kurus, 155;
Vishnu's rise in, 123.
Brahmanical Age, religious revolution in, xxxix;
growth of ritualism and pantheism, 119, 120;
religious revolts in, 120, 121;
bold pantheism of, 122.
Brahmanism, post-Buddhistic rival of, xl, 134, 135;
during the Buddhist Age, 132, 138;
goddesses prominent after reform of, 148.
Bräh´mans, the “white”, xxv;
as members of Mediterranean race, xxvii;
rise of organized priesthood, 80;
four periods of lives of, 81;
as hermits, 82;
what culture owes to, 82;
algebra the gift of, 83;
as “human gods”, 84;
powers derived from penance, 85;
ceremonies of riddance by, 86, 87;
centre of ancient culture of, 88;
pantheistic doctrines of, 88;
Upanishadic doctrine of the world soul, 99;
teaching of, 102;
concessions by to popular opinion, 103;
systematized religion, 116;
the modern, 119;
gods and men depend upon, 121;
supremacy over Kshatriyas, 121;
struggle with Kshatriyas, 136;
Kuru Panchala country the centre of, 155.
Brahmaputra, a male river, 152.
Breath of life. See _Air of Life_.
Bretons, Celts and, xxxv;
Normans mix with, xxxvi.
Brihaspati (brï-hăsh´păt-ï), “Lord of Prayer” in Vedic creation myth,
10.
Britain, cremation custom in, xxxvi, xxxvii;
early people and invaders in, xxxviii;
reversion to type in, xlii;
folk customs of compared with Indian, xlii.
British Isles, cremating invaders in, xxxv.
Brittany, Alpine race in, xxvii.
“Broad heads” in India, xxv, xxvi:
burial customs of, xxxv;
identified with Celts, xxxv.
Bronze age, burial customs in Europe, xxxiii;
European cremation rites in, xxxv _et seq._;
late in Scandinavia, xlv;
Aryan invasion of Punjab in, 77.
Bronze age (mythical), in Indian, Greek, and Celtic mythologies, 107
_et seq._
Brown race, Mediterranean peoples of, xxviii;
recognition of “mother right” by, xxx;
in “Aryan blend”, xxxi, xxxix;
Bharatas of the, xl;
Dravidians and, xlii;
transmigration belief in communities of, xliii, xliv;
beliefs and habits of life, xlvi.
Buddha (büd´hă), as an incarnation of Vishnu, 129;
early life of, 129, 130;
one of the world's great teachers, 130;
his doctrines, 130 _et seq._;
missionaries of visit other lands, 133.
Buddhism, professors of in India, xviii;
eastward spread of, xl;
Upanishadic teaching and, 120;
decline of, 122, 134;
Vishnu prominent before rise of, 124;
Brahmanic attitude towards, 129;
in China, Japan, &c., 133.
Buddhist Age, in Indian history, 119;
Brahmanism supplanted, 120;
Brahmanism during, 138.
Buffalo Asura, Durga the slayer of the, 265, 266.
Bull, Dyaus as, 13;
Agni as, 22;
Mithra, “corn god” as, 30;
Shiva as, 147.
Burial customs in Vedic Age, xxxii;
in Babylon and Egypt, xxxiii;
Buriat dead on horseback, xxxiv;
cremation in Europe, xxxvi _et seq._;
cremation in Palestine, xxxvii, xxxviii;
“house of clay” in Varuna hymn, 38;
why dead were cremated, 38;
goat slain to inform gods, 91;
transmigration doctrine and, 115 _et seq._;
cremation of Kauravas and Pandavas after war, 312.
Buriats, the, a Mongolian people, xxxiii;
cremation and inhumation practised by, xxxiv, xxxix;
horse sacrifice among, 90;
description of, 91;
sacrifice horse like Spartans, 93;
birch trees at sacrifices of, 93.
Burning of erring wives, in Egyptian and Scottish tales, xxxvii.
Burning of widows. See _Suttee_.
Burrows, Professor, xxxviii _n._
Cæsar, Julius, on widow burning in Europe, xxxvii;
on Gaulish belief in transmigration, 118.
Cailleach (cal´yach), the Scottish, compared with Indian and Egyptian
deities, xli.
Caithness, man-devouring demon in, 208 _n._
Cakes, offerings of, 14;
early Aryo-Indians make, 77.
Camels, Rakshasas ride in battle, 419.
Campbell's _West Highland Tales_, reference to wife burning, xxxvii.
Carniola, burial customs in, xxxvi.
Carpenters, referred to in Vedic hymns, 77.
Caste system, at present day, xvii;
physical or mythological origin of, xxv;
Vedic gods as Kshatriyas, 14;
relation to occupation, 79;
in Yajurvedic period Brahmans supreme, 84;
Purusha doctrine of, 89;
in the Kali Age, 113;
Buddhism and Jainism as social revolts, 120;
Brahmans as highest caste, 121;
Vishwamitra raised from Kshatriya to Brahman, 154.
Castor and Pollux, 32.
Cat, Hanuman as a, 414.
Cat goddess, Sasti the, 152, 153.
Cataclysm, the universal, 141, 142.
Cattle, charms to protect, 86.
Cattle lifting, hymn to aid, 15, 16.
Celestial credit, obtained by penance, 85.
Celestial Rishis. See _Rishis, the Celestial_.
Celtic mythology, otherworld, compared with Indian heavens, 59;
the Fomorians of, 64;
Tuan Mac Carell legend in, 111 _et seq._;
transmigration of souls doctrine, 103, 116, 118;
doctrine of world's ages, in, 110 _et seq._;
treatment of the pig in, 136;
Indian and Gaelic magic food pots, 249;
the thunder horn, 258;
demons in weapons, 381 _n._
Celts, Aryan affinities of, xx;
identified with “broad heads”, xxii;
racial theory, xxiii;
Max Müller on, xxiv;
identified with cremating invaders, xxxv;
customs of in Ireland, Wales, and Scotland, xlii.
Ceremonies of riddance, 85, 86.
Ceylon, Ravana demon king of, 65;
Rakshasas are Asuras in, 66.
See _Lanka_.
Chandra (chăn´dră, _ch_ as in _charge_), the moon god, 35;
as ancestor of the Bharatas, 164.
Chandra Shekara, the “moon crested”, Shiva as, 146.
Chaos boar, Vishnu as, 135;
Brahmā or Prajapati as, 136.
Chaos egg, in Indian and Egyptian mythologies, 101.
Chaos giant, the Indian, Egyptian, Chinese, and Teutonic, 89, 90;
symbolism in myth of, 95, 96.
Chaos goose, the creation egg myth, 101.
Chaos horse myth, 94 _et seq._
Chariots in Vedic period, 77.
Charms against demons of disease, 67, 85, 87;
for love, 86.
Chedï (chay´dee), Sishupala rajah of, slain at Pandava imperial
sacrifice, 232, 233;
Damayanti's sojourn in, 352, 356, 357.
Cheese, early Aryo-Indians made, 77.
“Cherished, the”, King Bharata as, 163.
Children, souls of dead, xliii;
the female exposed, 60.
China, Dravidian type in, xxvi;
Hammer god of, 2;
“foreign devils”, 70;
chaos giant of, 90.
Chitrángadá (chit-răng-ad´ä), son of Arjuna and Manipur princess, 226;
son of slays Arjuna, 314.
Chivalry of Indian heroes, xlvi.
Christians, number of in India, xviii.
Churning of the ocean, the, 142 _et seq._
Circulating of villages, xliii.
Clans, the Aryo-Indian, 77;
feuds were frequent, 77.
Cloud-compeller, Indra as, 331.
Cloud cows, 4 _et seq._, 67.
“Cloud rocks”, 5 _et seq._
“Cloud shakers”, Maruts as, 5 _et seq._
Cobras, the demoniac Nagas, 65.
Coins called after necklets, 78.
Colour, caste and. See _Caste_.
Comparative philology, Bopp and, xix.
Copper age, invasion of Europe in, xxxv.
Corn gods, Agni and Indra as, 14, 15;
Mithra as, 30.
Cornwall, Dravidian-like customs in, xlii.
Cough, charm for, 87.
Cow, Creator assumes form of, 95, 102;
of Vasishtha, 154.
Creation, Hymn of, the Rigvedic, 97, 98.
Creation myths, the Babylonian, 9;
the Indian “World House” made by Indra, 10;
sacrificial origin of life and the world, 89;
the giants of, 89, 90;
the Purusha doctrine, 89, 90;
in Egypt, China, Babylon, &c., 90;
horse sacrifice in, 94 _et seq._;
first man and woman, &c., 95;
“creative tears”, 100;
Prajapati like Horus, 101;
Brahma sun-egg like Egyptian Ra sun-egg, 101;
Brahma's tree, 102;
Markandeya's account of Yugas, 112 _et seq._;
gods and doctrines existed before, 118;
Narayana and Brahma, 124.
Cremation in Vedic age, xxxii;
not practised by Persians, Babylonians, or Egyptians, xxxiii;
seasonal rites among Buriats, xxxiv;
migratory peoples practised, xxxv;
in ancient Austria, Greece, &c., xxxvi;
evidence of Palestine, xxxvii;
origin of, xxxviii, xxxix, 38, 39;
practised by Agni worshippers, 116;
ceremony of after “great war”, 312.
Crete, cremation introduced into, xxxviii;
reversion to type in, xlii.
Cronus, Indra like, 13.
Crooke, Mr., view on Aryan influence, xli.
Crops, human sacrifices for, 89.
Cuckoo and burial rites, xxxiv.
Culture, wealth brings leisure and, 82.
Curds, early Aryo-Indians made, 77.
Curses, power of, the Rishis, 153, 154, 155;
Damayanti kills huntsman by cursing, 346;
Narada curses Karkotaka, 353;
Brahman's wife cursed and rescued by Arjuna, 313;
in tale of the hermit's son, 394, 395;
Brahma's curse on Ravana, 413.
Cyclops (ky´klops), the Indian. See _Vartikas_.
Dadhicha (dad-hee´cha, _ch_ as in _chat_), the Rishi, thunderbolt
made from bones of, 7, 8.
Dadyak (dăd´yak), the Indian Loke, 12.
Daeva, the Persian, cognate with Sanskrit “deva”, 62.
Daityas (dait´yăs), in Varuna's heaven, 59;
giants of ocean, 64;
enemies of gods, 65;
Arjuna's expedition against, 256-8.
Daksha (dăk-sha), the Deva-rishi, in Sati myth, 150;
story of quarrel with Shiva, his goat head, 153.
Damayanti (dăm-a-yänt´ee), xlvii;
loves Nala, 329;
message of the swan, 330;
gods desire, 332;
Nala visits in secret, 333-5;
the swayamvara and marriage, 335-7;
demon possesses Nala, 340;
the gambling match, 341, 342;
exile of Nala, 342, 343;
deserted by Nala, 344, 345;
serpent seizes, 346;
appeal to tiger and mountain, 347;
appeal to asoka tree, 348;
disaster to caravan, 349-51;
in Chedi, 351, 352;
discovered by Brahman, 356, 357;
search for Nala, 358, 359;
the second swayamvara, 360;
Nala drives king to Rituparna, 360, 361;
Kali ejected, 362;
Damayanti vigil, 363;
maid of interviews Nala, 365-8;
Nala's interview with, 368-70;
kingdom restored, 371-3.
Danann (dän´an) Age, in Irish mythology, 110 _et seq._
Danavas (dän´ăva), allies of drought demon, 7, 8;
ocean home of, 9;
in Varuna's heaven, 59;
Asuras of ocean, 64;
enemies of gods, 65;
wives of have bird voices, 75;
Bali one of the, Vishnu slays, 123;
story of Prahlada and Vishnu, 135;
Arjuna's expedition against, 256-8.
Dance of Destruction, Kali performs the, 150.
Dance of Shiva, 147, 148.
Dancing girls in Indra's heaven, 69.
Dandad´hara (dăn-däd´hara), “wielder of the rod”, Yama is, 42.
Danu (dä´noo), mother of the Asuras, 64.
Dăr´bas, “the tearers”, like Pisachas, 68.
“Dark folk”, the mythological and racial, 70.
Darwin, Charles, his theory of man's origin in Africa, xxiv.
Dasa (dä´să), colour reference probable, 70.
Dasaratha (dăs-ăr-ăt´hă), father of Rama, 375;
horse sacrifice for offspring, 376;
sons of incarnations of Vishnu, 377;
Vishwamitra takes away Rama and Lakshmana, 379;
at Rama's wedding, 383;
Rama chosen as heir apparent, 384;
plot of Kausalya and hunchback, 384 _et seq._;
scene in the mourning chamber, 386, 387;
Rama exiled, 388 _et seq._;
tale of the hermit's son, 394, 395;
death of, 396;
Rama faithful to memory of, 398, 399.
Dasyus (däsh´yoos), as demons, 67;
as dark aborigines, 69, 70;
Macdonell and Keith on, 70 _n._;
racial theory, 71.
Daughter, “it is sorrowful to have a”, 60.
Dawn, goddess of, 34.
Day fairies, 70.
Day of Brahma, universal destruction at end of, 113.
Dead, disposal of, cremation, inhumation, casting out, and exposure,
xxxii _et seq._;
services to by children, 59, 60;
the demon Pisachas devourers of, 67;
horses sacrificed to, 93;
return of, Ganges' vision, 320, 321.
See _Burial customs_.
Dead, judge of. See _Yama_.
Death, messengers of, 41 (see _Yama_);
as “the man in the eye”, 42;
as creator, 94;
god of, as divine ancestor of Irish Milesians, 111;
the gods fear, 121;
Buddha's conception of, 130 _et seq._
Deiwo, “heavenly”, 62.
Delbrück, view on Aryan parent language, xxii.
Deluge, the, in Irish mythology, 112;
at end of “Day” of Brahma, 113;
Manu and the divine fish in story of, 140 _et seq._
Demons, in Varuna's heaven, 59;
when called Asuras, 61;
the Persian as Aryan gods, 62;
Asuras completely identified with, 63 _et seq._;
mother of, 64;
Norse and Indian, 65;
Rakshasas are, 66;
Vritra, Ahi, and Kushna, 66;
as beautiful women, 67;
man-eating, slain by heroes, 67;
Pisachas, Kali, Dwapara, Panis, Dasyus, the, 67;
Vala, Darbas, Vartikas, the, 68;
rational explanation of criticized, 70, 71;
the red, blue, and green, 71;
priests enable gods to overcome, 84;
wrath and “battle fury” caused by, 85;
overcome by sacrifice at creation, 94;
none in the Krita Age, 107;
Bali slain by Vishnu, 123;
Ravana, king of, 125;
salvation for through Vishnu, 135;
story of Prahladha, 135;
story of Hiranyaksha and Vishnu, 135, 136;
epic warriors as allies of, 138;
in “Churning of the Ocean” myth, 143 _et seq._;
Durga's wars against, 149;
slain by the avenging goddess Kali, 150;
Arjuna's expedition against, 256-8;
the allies of Duryodhana, 260;
Kali and Dwapara in Nala story, 338 (see _Nala_);
in weapons, 381;
the headless, 410;
Surasa and Sinhika, sea dragons, 414.
Desert, the fiery, in Hades, 326.
Destiny, belief in, 42 _et seq._
Destroyer, the, Indra as, 16;
Rudra as and Shiva as, 26, 119;
Nirriti the goddess as, 67;
Narayana as, 114, 115;
Durga as and Kali as, 149 _et seq._
Deussen's Philosophy of the _Upanishads_, 100.
Deva (d_e_-vă), god in India, demon in Persia, 62;
references in Brahmanas to, 63 _et seq._
Deva-bratta (d_e_´vă-brăttă), name of Bhishma, 166 _n._
Devaki (d_e_´văk-ee), father of Krishna, 128.
Deva-rishis (d_e_´vă-ree´shees) (see _Rishis, the celestial_), Daksha
and the Sati myth, 150;
the most prominent, 153, 154, 155;
Narada and Parvata in story of Nala, 331;
at ordeal of Sita, 425.
“Devils”, the “foreign”, 70.
Devon, Dravidian-like customs in, xlii _et seq._
Dharma (dhăr´mă) or Dharma-rajah, god of death and lord of justice,
Yama is, 42;
in story of Ruru, 43, 44;
Vidura an incarnation of, 172;
Yudhishthira a son of, 176;
visits Yudhishthira, 250;
causes temporary death of Pandavas, 263 _et seq._;
as Yudhishthira's dog, 324, 325;
Drona with in Paradise, 327.
See _Yama_.
Dhrista-dyumna (dhrïs-tă-dyum´nă), son of Drupada, miraculous birth
of, 210;
at the potter's house, 220;
as leader of Pandava army, 286 _et seq._;
slays Drona, 302;
slain by Aswatthaman, son of Drona, 308;
in vision of dead warriors, 321.
Dhritarashtra (dreet´a-räsh´´tra), son of Vyasa, 172;
becomes king: his wife Gandhari, 177;
children of called Kamavas, 177;
at the tournament, 186 _et seq._;
invites Pandavas to visit Hastinapur, 223;
divides raj with Pandavas, 224;
at Yudhishthira's imperial sacrifice, 232 _et seq._;
the gambling match between Pandavas and Kamavas, 239 _et seq._;
terrified by omens, 246;
releases Pandavas, 247;
second match and Pandavas exiled, 248;
attitude of before the great war, 274 _et seq._;
Sanjaya relates incidents of great war to, 287;
seeks to slay Bhima, 311;
reconciled to Bhima, 311, 312;
at horse sacrifice after great war, 316;
retires to forest, 319;
return of the dead, 320, 321;
perishes in jungle fire, 322;
as celestial king of Gandharvas, 327.
Dhyaum´ya (dhyowm´yă), Pandava Brahman, 250, 312.
Diana, horse sacrifice to, 93.
Diarmid (yeer´mit), lover of burned, xxxvii.
Dice, in early Aryo-Indian period, 77;
the loaded used by Shakuni, 240;
in Nala story possessed by demon, 341;
Rituparna gives Nala secret of, 362.
Dietrich (deet´reech: _ch_ guttural), the Indian, 66, 67;
Arjuna like, 257 _n._
Dionysus, Shiva as, 122.
Dioscuri (dï-os-kö´rï), Castor and Pollux, 32, 40, 64.
Disease, racial types and, xli;
demons of, 85;
destroyed by Shiva, 148;
and by Rudra, 26.
Diti (deet´e), mother of demons, 64;
in Garuda story, 145.
Divine song, the, 125.
See _Bhagavadgita_.
Divine years, 104, 105.
See _World's Ages_.
Dog, Dharma as, 324, 325.
Dog of Indra, 17.
Dogs, God of dead has two, 41.
Dragon of drought, Vritra as, 6.
See _Demons_.
Draupadi (drow´pă-dee´´), daughter of Drupada, miraculous birth of,
210;
her destiny, 211;
Pandavas journey to swayamvara of, 212, 213;
won by Arjuna at swayamvara contest, 217, 218;
in house of potter with Pandavas, 219;
how she became joint wife of Pandavas, 219 _et seq._;
agreement regarding, 225;
receives Subhadra, wife of Arjuna, 228;
the gambling match, 238 _et seq._;
staked and lost by Yudhishthira, 240;
put to shame, 241 _et seq._;
exile of with Pandavas, 248;
reproaches Yudhishthira during second exile, 251 _et seq._;
Jayadratha attempts to carry off, 262, 263;
perils in city of Virata, 266 _et seq._;
grief for slain children, 310 _et seq._;
horse sacrifice rites performed, 312 _et seq._;
vision of dead warriors, 321;
journey of to Paradise, 324 _et seq._;
in Paradise, 326.
Dravid´ians, type of in India, xxv;
lower types are pre-Dravidians, xxvi;
beliefs of, xli;
sacrificial customs like those of Devon, &c., xlii;
the Dasa and Dasyus theory, 70 _n._, 71;
human sacrifice among, 88;
earth goddess of, 89.
“Drinking cup” burials, xxxv.
Drona (drö´nă), miraculous birth of, 179;
put to shame by Drupada, 180, 181;
becomes preceptor of the Pandavas and Kauravas, 181-4;
story of the Bhil prince, 183;
at the tournament, 185 _et seq._;
Pandavas overthrow Drupada for, 195, 196;
obtains half of Panchala, 197;
Drupada plots to destroy, 209;
trains prince who will slay him, 210;
at Pandava imperial sacrifice, 232 _et seq._;
at the gambling match, 240 _et seq._;
in great war, 287 _et seq._;
slays Drupada, 301;
slain by Drupada's son, 302;
return of from paradise, 320, 321;
with Dharma in paradise, 327.
“Drought demon” of Hindustan, 4;
dragon Vritra as, 5, 6;
slain by Indra, 6;
priests enable Indra to overcome, 84.
Drupada (droo´pă-dă), miraculous birth of, 179;
as rajah puts Drona to shame, 180, 181;
defeat of, 195, 196;
Drona obtains half of kingdom, 197;
plots to overthrow Drona, 209, 210;
miraculous birth of son and daughter of, 210;
the swayamvara of daughter of, 213 _et seq._;
welcomes Pandavas at palace, 221;
daughter of becomes joint wife of Pandavas, 222, 223;
at meeting of Pandava allies, 270 _et seq._;
daughter of who became a man, 295 _n._;
in great war, 290 _et seq._;
slain by Drona, 301.
Duhsasana (doo´sas´ă-nă) at gambling match, 240;
puts Draupadi to shame, 242 _et seq._;
Bhima vows to slay, 245;
supports Duryodhana against the Pandavas, 280 _et seq._;
is slain by Bhima, 303, 304.
Durga (door´gä), the goddess, xl;
the beautiful war goddess, 149;
Yudhishthira invokes for help, 265, 266.
Durvasa or Durvasas (door-väs´äs), the rishi, a master curser, 154;
Indra cursed by, 142, 143;
gives powerful charm to Pritha, 174.
Duryodhana (door-yo´dhăn-ă), eldest of Kauravas, 177;
attempts to kill youthful Bhima, 178 _et seq._;
at the tournament, conflict with Bhima, 187;
Karna's coming, 189 _et seq._;
Karna becomes his ally, 193 _et seq._;
fails to defeat Drupada, 195, 196;
jealous of Yudhishthira, 197, 198;
plots to destroy Pandavas, 199;
the “house of lac”, 200;
believes his rivals are dead, 201;
discovers Pandavas are alive, 223;
Arjuna captures bride-elect of, 227;
at Pandava imperial sacrifice, 232 _et seq._;
arranges gambling match with Pandavas, 237 _et seq._;
Shakuni plays for with loaded dice, 240 _et seq._;
Draupadi won for, 240 _et seq._;
Pandavas exiled, 248;
Bhima vows to slay, 246;
Draupadi's anger against, 251 _et seq._;
captured by Gandharvas, 259;
rescued by Pandavas, 259, 260;
demons promise to help, 260;
the royal sacrifice of, 261;
plots against Pandavas with Karna and Shakuni, 269;
condemned at meeting of Pandava allies, 270 _et seq._;
interviews with Krishna and Balarama, 273;
elders plead with at Hastinapur, 274 _et seq._;
defiant speech of, 280;
plot to seize Krishna, 281;
Karna supports, 282, 283, 284;
the declaration of war with Pandavas, 285, 286;
combats of in battles, 289 _et seq._;
hides from Pandavas, 305;
conflict with Bhima, 306;
fall of, 306, 307;
night slaughter plot, 307;
death of, 309;
in vision of dead warriors, 321.
Dushyanta (doosh´yän-ta), king, in the Shakuntala story, 157 _et seq._
Dutt, Romesh C., tribute to Max Müller, xx.
Dwápara (dwä-pără), the demon in Nala story, 67, 338, 339, 341.
Dwãpara Yuga, length of, 104;
the Red Age, 108, 109;
in Greek and Celtic mythologies, 109 _et seq._
Dwáraká (dwä´răk-ä), capital of Yádharas, Krishna welcomes Arjuna to,
226;
a doomed city, 322;
revolt in, 322;
destruction of, 323.
Dwarf form of Vishnu, 123.
Dwarfs, the black, Dasyus and, 70.
Dyaus (rhymes with _mouse_), the Aryan sky god, xxxi, 12;
slain by son like Uranus, 13;
as red bull and black steed, 13;
harvest offering to, 14;
flees from Agni, 20;
Varuna and Mitra twin forms of, 28;
Ushas (dawn), daughter of, 34.
Eä, Babylonian artisan god, 12.
Earth, sustained by soma, “water of life”, 36.
Earth goddess, in India and Egypt, xxxi;
Prithivi as, 6;
the European and Egyptian, 13;
the Dravidian, recent human sacrifices to, 89;
Sri, Vishnu's wife, as, 148, 149;
Kali as, 149, 150;
Sita departs with, 427.
“Easterners”, Indian tribes called, xxxix;
traditions of in the _Rámáyana_, xlvi.
Echo, Aranyani as, 74, 75.
Eclipse, Rahu the Indian demon of, 144.
Egg, myth of soul in, 102.
Egg, the golden, Brahma emerges from, 101.
Egg, the sun, Brahma emerges from like the Egyptian Ra, 101.
Eggeling, Professor, 15, 42 _n._, 84 _n._
Egypt, Mitanni Aryans and, xxx;
sky and earth deities of, xxxi;
early burial customs in, xxxiii;
folk tale reference to wife burning, xxxvii;
goddesses of compared with Indian, xli;
reversion to type in, xlii;
traces of ages doctrine in, xliv;
belief in transmigration in, xliv, 116, 118;
“Hammer god” of, 3;
Khnûmû of, like Indian Ribhus and European elves, 11;
earth mother of, 13;
“husband of his mother” belief in, 14;
Indian rajah like Pharaoh of, 74 _n._;
chaos giant of, 90 _n._;
Prajapati has origin like Horus, 101;
monasticism in, 133;
treatment of boar in contrasted with Indian, 136;
priestly theorists of and the Indian, 139, 140;
myth of slaughtering goddess, Indian parallel, 150;
belief regarding “two mothers” in, 229 _n._;
serpent king of like Indian, 353 _n._
Eka-chakra (ekă-chak´ră, _ch_ as in _charge_), Pandavas in city of,
206;
story of Vaka, the Rakshasa, 207 _et seq._
Elam, 3;
“Maltese cross” on Neolithic pottery of, 155, 156.
Elephant, the, in Vedic myth, 32;
the sun and, 32;
of Indra, 4, 17, 18, 144;
Shiva wears skin of, 147;
Ganesa has head of, 151.
Elephants, Rakshasas ride in battle on, 419.
Elf King of India, 69.
Elginbrodde, Martin, and Agni worshipper like, 24.
Elves, Gandharvas like, 68, 69;
rational explanation of criticized, 70 _et seq._
England, ancient. See _Britain_.
Epics, the great Indian, xlvi;
development of from hero songs, 138.
See _Mahábhárata_ and _Rámáyana_.
Eternal Being, 98.
See _World Soul_.
Europe, as racial cradle of Aryans, xx _et seq._;
“Broad heads”, xxii;
Neolithic burial customs in, xxxiii;
cremation customs in, xxxv _et seq._;
widow burning in, xxxvii;
fairies and elves of, 70 _et seq._
Evil, Divine One the source of, 115.
Evil Age. See _Kali Yuga_.
Exogamy in modern India, 60.
Exorcism. See _Charms_.
Exposure of female children, 60.
Eye, the “man” in the, soul as, 42.
“Eye of Ra”, 150.
Fairies, rational explanation of criticized, 70 _et seq._;
the “black” and “white”, 70;
the Yakshas as “the good people”, 68;
the Apsaras, 68, 69.
Fairy queen of India, 69.
Family life, in Vedic period, 77;
of the Brahmans, 81, 82.
Father, the (Pitris), adored by ancestor worshippers, 102.
“Father”, the “Great”, Vedic Aryans worshippers of, 13;
Brahma as “father of all”, 101.
See _Narayana_, _Prajápati_, _Purusha_, _Shiva_, and _Vishnu_.
“Father Right”, among Vedic Aryans, xxx, xli, 77.
Fathers, rescued from hell by sons, 59, 60.
Feline goddess, Sasti the, 152, 153.
Female children, exposure of, 60.
Fertility, Mongolian horse sacrifice to ensure, 91;
Indian ceremonies, 92.
Finn Mac Coul (fin´mak´´kool), wife of burned, xxxvii;
the Indian heroic, 66, 67, 249 _n._
Fire, worship of in Persia, xxxiii;
as vital principle (bodily heat) in India, 37;
vows taken before, 37;
spirits transferred to Hades by, 38;
Narayana as, 114;
the everlasting, 326.
See _Agni_ and _Cremation_.
Firstfruits, gods' dispute regarding, 14.
First man. See _Manu_, _Purusha_, and _Yama_.
Fish, Manu and the, Deluge story, 140 _et seq._
Fits, caused by demons, 85.
Fitzgerald, Jamshid of his “Omar”, 40.
Flowers of Paradise, 59;
celestial lotuses, 105 _et seq._, 250, 251.
Folk religion. In _Atharvaveda_, 85 _et seq._
Fomorians (fo-more´eans), the Indian, 64, 65.
Food, in Vedic hymns, 76, 77.
Food of the gods, supplied by the priests, 84.
“Food Vessel” burials, xxxv.
Foreordination, belief in, 42 _et seq._
_Forest Books_, the, hermits composed, 82, 83, 88, 102.
Forest of Hades, 326.
Frazer, Professor, 29 _n._;
on Mithra, 30.
Frogs, in Vedic rain charm, 36, 37.
“Gad whip” in Lincolnshire and India, xlii.
Gajasahvaya (gaj-as-ah-vä´ya), city of, in Shakuntala story, 161.
Gambling, dice in Vedic period, 77;
the match between Kauravas and Pandavas, 238 _et seq._;
Nala and his brother, 341 _et seq._
Gandär´ians, allies of Xerxes against the Greeks, 168.
Gándhárï, Queen, wife of Dhritarashtra, 177;
at the tournament, 187 _et seq._;
lament of for sons, 311;
retires to forest, 319, 320, 321;
death of, 322.
Gänd´härí, the tribe, 168.
Gandharva (gänd´hăr-vă), the atmospheric deity, 69.
Gandharva marriage, 160.
Gandharvas, the, king of, in folk tale, 43;
in Indra's heaven, 58;
like elves, 68;
celestial musicians, 69;
tribal significance of, 70;
story of told to Arjuna, 71;
as invisible sentinels, 106;
capture of Duryodhana by, 259;
at horse sacrifice, 316;
Dhritarashtra as celestial king of, 327;
at ordeal of Sita, 425.
Gane´sa (găne´sha), elephant-headed god of wisdom, 151.
Gangá (găng´ä), goddess of Ganges, 152;
as wife of King Shantanu, 164 _et seq._
Ganga-bratta, name of Bhishma, 166 _n._
Ganges river, mentioned in late Rigvedic period, 76;
Ganges, 83;
story of Manu and the fish and, 140 _et seq._;
myth of the descent of, 152;
goddess of as wife of king, 164 _et seq._;
dead warriors rise from, 320, 321;
the heavenly, 326.
Gardens of Hela, in Indian myth, 59.
Garúda (găr-ood´ă), half giant, half eagle, Amrita story of, 145;
the vehicle of Vishnu, 146;
in Ganesa myth, 151;
helps Rama in Ceylon war, 419;
carries Rama to Paradise, 428.
Gauls, the, widow burning among, xxxvii;
transmigration of souls belief among, xliv, 118;
cattle lifters like Vedic Aryans, 15;
Aryo-Indians had clan feuds like, 77;
as pork eaters, 136.
Gauri (gow´ree), wife of Shiva, 405.
Gayatri (găy´ătree), the milkmaid goddess, second wife of Brahma, 44,
149.
Germans as Aryans, xxiv.
Ghatotkacha (găt-ot-kătch´ä), the Rakshasa son of Bhima, 206;
in great war, 286 _et seq._;
avenges death of Iravat, 293, 294;
fall of, 301;
in vision of dead warriors, 320, 321.
Ghosts, belief in, 38;
birds as, 75.
Ghosts and fire. See _Cremation_.
Giant, the chaos, Purusha like Ymer, 89, 90;
concealed soul of, 102;
Vishnu as a, 123.
Giants, in Varuna's heaven, 59;
when called Asuras, 61, 63 _et seq._;
Yakshas, “the good people”, as, 68;
rational explanation of criticized, 70, 71;
mother of, 64;
Norse and Indian, 65;
the struggle with gods for ambrosia, 142 _et seq._;
slain by the avenging goddess Kali, 150.
See _Asuras_, _Danavas_, _Daityas_, and _Rakshasas_.
Girisha (ge-reesh´ă), mountain god, Shiva as, 146.
Goat, early Aryans had, 76;
slain at horse sacrifices and at burials, 91;
creator assumes form of, 95, 102;
the Rishi Daksha has head of, 153.
Goblins, Shiva as lord of, 146.
Goddesses, shadowy in Vedic Age, xxxi;
rise of the, 148;
sun goddess makes Shiva's trident and Vishnu's discus, 149.
Gods, Vedic Aryans exalted, xxxi;
dispute among and race run by, 14;
the Indian as Persian demons, 62;
enemies of Asuras in epic literature, 63;
magical control of, 80;
priests as, 84;
none in Krita Age, 107;
fear of death among, 121.
“Gold Toothed”, the, Agni and Heimdal called, 21.
Golden Age (Yellow Age), in Indian, Greek, and Celtic mythologies, 107
_et seq._
Goloka (go´lok-ă), paradise of Krishna, 323.
Gomme, G. L., xlii.
Gon´esh, 151 _n._
Good, Divine One the source of, 115.
“Good people”, the, Yakshas called, 68.
Goose, the chaos, 101.
Gopis (go´pees) (milkmaids), Krishna and the, 129;
Gayatri of the as Brahma's wife, 149.
Government, system of in Vedic Age, 77, 78.
Grandsire, the, Brahma as, 7;
myth regarding Indra's hammer, 7, 8.
Grave, the. See _Burial customs_ and “_House of clay_”.
Great Bear constellation, Deva-rishis form, 153.
Great fathers. See _Father, the great_.
“Great mother” in Egypt and Europe, xxxi.
See _Mother, the great_.
Greece, cremation in ancient, xxxvi, 38, 39;
May feast of Devon in, xlii;
doctrine of ages of the universe, xliv, 109, 110;
the “Islands of the Blest”, 59;
demons of compared with Indian, 64;
horse sacrifice in, 92, 93;
doctrine of transmigration of souls in, xliv, 103, 116, 118.
Greeks, the, Aryan racial theory, xxiv;
Brahman type resembles, xxvii;
Megasthenes, ambassador of, on Vishnu, Shiva, and Krishna, 122;
Gandarians fought with Xerxes against, 168 _n._;
in the great war of Bharatas, 287 _n._;
language of and Persian, 61, 62.
Green demons, 71;
green fairies and ape demi-gods, 418.
Habits of life, beliefs influenced by, xlv, xlvi.
Haddon, Dr., view on Aryans, xxix.
Hades, the organized, xxxviii, 38;
bird-like spirits in, 75.
Hags, Diti and Danu, mothers of giants and demons, 64;
the Danava women, 65;
Rakshasas as beautiful women, 67 (see _Pisachas_);
in Scotland, 71;
bird-like voices of, 75;
the Babylonian chaos, 90;
Arjuna terrifies in underworld, 257;
Taraka slain by Rama, 380;
Surpa-nakha woos Rama and brother, 400 _et seq._;
as guardians of Sita, 412;
Surasa, ocean hag, 414;
Sinhika, sea dragon, 414.
Hallowe'en celebrations, xliii.
Hallstatt civilization, cremation in Greece earlier than, xxxvi.
“Hammer gods”, xxxi;
Indra as, 1;
attributes of, 2;
of China, 2;
of Scotland, Egypt, Greece, Rome, Asia Minor, Palestine, Babylon,
&c., 3 _et seq._;
origin of, 70.
Hammurabi (-â´bi) Dynasty, overthrown by Kassites and Aryans, 62.
Hanuman (hăn´u-män), ape god, describes the Yugas to Bhima, 106, 107,
108, 109, 250, 251;
Arjuna's standard the image of, 287;
ape god, son of Vayu, 411;
search of for Sita, 414;
in Ravana's palace, 414;
finds Sita, 415;
conflict with Rakshasas, 416;
escape of, 416;
yellow as gold, 418;
carries mountain to Ceylon, 421;
restores Lakshmana, 422;
death of Ravana, 423;
accompanies Rama to Ayodhya, 425.
Haoma, the Persian soma, 36.
Hără, Shiva as, 147.
Hari, the illustrious, Vishnu as, 146.
Hari-Hara, Vishnu and Shiva as, 147 _n._
Harris, Dr. Rendel, on twin-deities conceptions, 40.
Harvest bride, Jagadgauri as, 149.
Harvest moon, as ripener of crops, 35.
Hästin, King, 164.
Hastinapur (hăs-teen´ä-poor), city of, 164;
Bhishma brings captured princess to, 170;
Pandava and Kaurava princes in, 177 _et seq._;
Pandavas return to after marriage, 223, 224.
Hathor (hät´hor), Egyptian goddess, compared with Indian and Scottish
deities, xli;
goddess Kali like, 150.
Hawes, Mr. and Mrs., xxxviii _n._
Heaven of Indra, 58;
like Valhal, 59;
dancing girls in, 69;
Pandavas and Kauravas in, 327.
Heaven of Krishna, 323.
Heaven of Kuvera, 59.
Heaven of serpent worshippers, 66.
Heaven of Varuna, 59.
Heaven of Yama, 57;
parents only admitted to, 59.
Hebrews, great sacred literature of, 103.
Hector, the Indian, xlviii.
Heimdal (hīm´dal), Teutonic god, like Agni, xlv, 20, 21, 22.
Hela, xliv, like Indian heavens, 59.
Heliopolis (hē-li-op´ol-is), 139.
Hell (see _Put_), Yama presides over, 42;
parents only rescued from, 59;
“threefold is the way to”, 128;
Yudhishthira's vision of, 326 _et seq_.
Herakles, Vishnu as, 122.
Hermitages, as universities, 82.
Hermits, as scholars, 82.
Hermit's son, tale of the, 394, 395.
Hero songs, epics developed from cycles of, 138.
Herodotus (her-od´otus), xliii;
transmigration beliefs, xliv, 116, 118.
Heroines of Indian literature, xlvii.
Hesiod, doctrine of world's ages, 109 _et seq._
Hidimva (hed-eem´vă), the Rakshasa, slain by Bhima, 202-5.
Hinduism, cults of, xvii;
ancient culture basis of, 88;
currents of thought in, 102;
transmigration doctrine in, 117, 118;
Vishnu and Shiva cults, 124;
Puranic beliefs and, 135.
Hindu-Kush, as a race-divider, xxvii.
Hindus, number of, xvii;
Aryans and, xxiv;
dead cremated by, xxxii.
Hindustan, Aryan aristocracy in, xxxvi;
early Aryans displaced in by Kurus, Panchalas, and Bharatas, 155.
Hiranyapura (herăn´yă-poor´´ă), flying island city of giants and
demons, 65.
Hittites, Aryans and, xxix;
peace treaty with Mitanni Aryans, xxxi;
“Hammer god” of, 3;
Mitannian relations with, 31;
raid on Babylon and connection of Kassites with, 155, 156.
Hogg, Professor H. W., on Mithra problem, 30.
Hogs, Rakshasas ride in battle, 419.
Homeric burial customs, xxxvi, 38.
Homer's ghosts, like bats, 75.
Horse, Babylonian name of, xxix, 156;
when introduced into Egypt and India, xxx;
Aryans breeders and tamers of, 76;
Creator assumes form of, 95, 102;
the white (Kalki), the next incarnation of Vishnu, 137;
Avartas of, 360.
Horse sacrifice, Buriats' offer to dead, xxxiv;
prevalent in early times, 88;
symbolism of, 90;
among Mongolians, 90;
to ensure fertility, 91;
as atonement for sin, 92, 312, 426, 427;
the Roman and Greek, &c., 92, 93;
in Upanishadic creation myth, 94 _et seq._;
in myth of descent of Ganges, 152;
“the horse speaks”, 317;
in Rámáyana, Dasaratha performs for offspring, 376;
gods attend, 376, 377.
Horses, hymn to Indra for, 15, 16.
Horus (ho´rus), the Egyptian, Prajapati rises from lotus like, 101.
Hospitality, importance of in religious life, 81.
Hotri priests, reciters, 80.
Household fairy, Jara, the Rakshasa woman, as a, 229.
“House of clay”, the grave as, xxxii, 115, 116.
Hrungner (hroong´ner), Scandinavian giant, 2, 64.
Human gods, priests as, 84.
Human sacrifice prevalent in early times, 88;
recent instances of, 89;
symbolism of, 95, 96.
Hunting period, the Aryans and, 76.
Hura (hoo´ra), the Persian mead, 77.
“Husband of his mother”, 14.
Hyenas, Rakshasas ride in battle, 419.
Iliad, the civilization of, xlvii;
the _Mahábhárata_ book as long as and Odyssey, 129, 139, 156.
Immortality, achieved by knowledge of Brahmă, 99, 100.
India, reversion to type in, xli, xlii.
Indians, ancient Egyptians, Greeks, Celts, &c., and, 116 _et seq._
Indo-European languages and peoples, xx, xxiv.
Indo-Germanic languages and peoples, xix;
Müller prefers Aryan, xx;
the Celtic theory, xxiii.
Indra (ind´ră), in Vedic age, xxxi;
tribal aspect of, xxxii;
brother of Agni, xxxiii, 19;
goddess Durga rivals, xl;
as “Hammer god”, 1;
his thunderbolt, 2;
in Mitanni, 3, 32;
“thunderstone” of fashioned, 4;
victory after birth, 4;
attacks and slays drought demon, 5, 6;
war song of, and hymn to, 6, 7;
hammer of made from Rishi's bones, 7, 8;
flight of in epic myth, 8;
Bel Merodach and, 9;
Pa'n Ku, Ptah, and, 9, 10;
as world artisan, 10;
Thor and, 11;
Twashtri and, 11;
a god of fertility, 12;
parents of, 12;
like Cronus, his father's slayer, 13;
harvest offerings to, 14;
as winner of god's race, 14, 15;
as “friend of man”, 15;
cattle-lifters' hymn to, 15, 16;
his human qualities, 17;
dog and elephant of, 17, 18;
Agni a drinker like, 23;
attributes of absorbed by Agni and Vayu, 24;
rain god and, 26;
contrasted with Varuna, 27, 28;
after redistribution of deities, 31;
as discoverer of soma, 36;
the heaven of, 58, 59;
god of the overlords of Assyria, 62;
reference to myth of in _Brahmanas_, 63;
imprisons giants, 64;
aerial city of, 65;
hater of demon Panis, 67;
dancing girls in heaven of, 69;
made strong by the priests, 84;
at horse sacrifice, 92;
Vishnu source of strength of, 123;
Krishna opposed to the worship of, 129;
subject to Brahma, 134;
cursed by Durvasas, 142;
at “churning of the ocean”, 143 _et seq._;
origin of the elephant of, 144;
battle with Garuda, 145;
“before his mother”, 148;
elephant of decapitated, 151;
in myth of descent of Ganges, 152;
Narada, the rishi, messenger of, 153;
dread of Vishwamitra's creative power, 159, 160;
Arjuna a son of, 176;
guards Arjuna at the tournament, 191;
Pandavas as five incarnations of, 222;
heaven of attained by Kshatriyas, 230;
welcomes Arjuna in Swarga, 256, 257;
praises his warrior son, 258;
adored by the Pandavas, 259;
takes Karna's armour and ear-rings, 262;
Karna uses weapon of, 301;
at horse sacrifice of, 318;
welcomes Yudhishthira to paradise and tests, 324 _et seq._;
Pandavas and Kauravas in paradise of, 327;
in story of Nala, 331;
a suitor of Damayanti, 332 _et seq._;
at Dasaratha's horse sacrifice, 376-7;
appeal of to Brahma and Vishnu against Ravana, demon king, 377;
becomes an ape, 377;
Bali, ape king, son of, 411.
Indrajit (ind-ră´jit), the Rakshasa, in Ceylon war, 419 _et seq._
Indrani (ind-rän´ee), wife of Indra, 17.