Chapter XXVI: Rama's Mission Fulfilled (1)

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._

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.