ORIENTAL SERIES.

* "Not
MAHA-BHARA TA. 1 89
was the thought in his heart, There is none equal in "beanty to
me." Arjuna's turn came next : "In one day I could destroy all
my enemies."
" Such was Arjuna's boast, and he falls, for he
fulfilled it not." When Blrima fell he inquired the reason of his
fall, and he was told, " "When thou gazedst on thy foe, thou hast
cursed him with thy breath; therefore thou fallest to-day."
Yudhi-shrfhira went on alone with the dog until he reached the
gate of heaven. He was invited by Indra to enter, but he
refused unless his brothers and Draupadl were also received.
even into thy heaven would I enter if they ww:e not
there." He is assured that they are already there, and is again
told to enter " wearing his body of flesh." He again refuses
unless, in the words of Pope, " admitted to that equal sky, his
faithful dog shall bear him company." Indra expostulates in
"
vain. Never, come weal or come woe, will I abandon yon
faithful dog." He is at length admitted, but to his dismay he
finds there Dur-yodhana and his enemies, but not his brothers or
Draupadl. He refuses to remain in heaven without them, and
is conducted to the jaws of hell, where he beholds terrific sights
and hears waitings of grief and anguish. He recoils, but wellknown
voices implore him to remain and assuage their suffering*.
He triumphs in this crowning trial, and resolves to share the
fate of his friends in hell rather than abide with their foes in
heaven. Having endured this supreme test, the whole scene is
shown to be the effect of maya or illusion, and he and his brothers
and friends dwell with Indra in full content of heart for ever.
Such is the leading story of the Maha-bharata, which no
doubt had a basis of fact in the old Hindu traditions. Different
poets of different ages have added to it and embellished it by
the powers of their imagination. Great additions have been
made in later times. The Bhagavad-gita and the episode of
Nala, with some others, are the productions of later writers ;
Hari-vansa, which affects to be a part of the Maha-bharata, is
of still later date, and besides these, it cannot be doubted that
numerous interpolations, from single verses to long passages, have
been made to uphold and further the religious opinions of sects and
individuals. To use the words of Max Miiller, "The epic character
of the story has throughout been changed and almost obliterated
by the didactic tendencies of the latest editors, who were clearly
Brahmans brought up in the strict school of the laws of Manu,"
The date of the Maha-bharata is very uncertain, and is at best
the