[234] Sa tasya khañgena mahâçirâṅsi kapiḥ samas tâṁ sukuṇḍalâṁ kruddhaḥ praćiććheda tadâ hanûmâns ṭvâshṭrâtmaǵasyeva çirânsi çakrah; Râmây. vii. 50.
[235] Râmây. vii. 10.
[236] Mbh. i. 4990.—Cfr. also the three phallical and solar brothers of the story of Çunaḥçepas (him with the luminous tail or phallus).
[237] i. 4775.
[238] Balaṁ nâgasahasrasya yasmin kuṇḍe pratishṭhitaṁ yâvatpivati bâlo 'yaṁ tâvad asmâi pradîyataṁ—ekoććhvâsâttataḥ kuṇḍaṁ danaḥ; Mbh. i. 5030, 5032.—A similar legend is found again in the third book of the Mahâbhâratam, under the form of an impenetrable forest, in which the king of the serpents envelops Bhîmas.
[239] Mbh. i. 4777.
[240] i. 5300-5304.
[241] i. 680-828.
[242] Tam kliçyamânamindro 'paçyatsa vaǵraṁ presḥayâmâsa—gaććhâsya brâhmaṇasya sâhâyyaṁ kurusveti—atha vaǵram daṇḍakâshṭhamanupraviçya tadvilamadârayat; Mbh. i. 794-795.
[243] In a legend of the Tibetan Buddhists, referred to by Professor Schiefner in his interesting work, Ueber Indra's Donnerkeil (St Petersburg), 1848, we find two valiant heroes who, upon Mount Gṛidhrakûṭa (the vulture's peak), strive, in presence of their master, to lift the vaǵram (that is, the arm in the form of a wedge, the lever-rod, the thunderbolt of Indras), but in vain; Vaǵrapâṇis alone succeeds in lifting the vaǵram with his right hand. Râmas makes a similar trial of strength in the Râmâyaṇam, when he lifts and breaks in pieces a bow, which no one had before been able even to move.