[125] This Kali is the Kali-yuga personified as the spirit of evil (Dowson’s “Classical Dictionary of Hindu Mythology”).
[126] I desire to draw special attention to this interesting passage, which, in its native simplicity, throws considerable light upon the ideas and sentiments which lie at the root of the practice of the worship of the unseen powers who are believed to govern the lives of men.
[127] This shows clearly that widow re-marriage was allowed.
[128] “The History of Indian Literature,” by Dr. Albrecht Weber, pp. 185-188.
[129] “Tarikh-i-Badauni” of Abdul Kadir Badauni, Elliot’s “Muhammadan Historians of India,” vol. v., pp. 537-538.
[130] “Mahabharata, Bhisma Parva,” section lix., p. 224.
[131] “The favourite idea of classical antiquity was not the idea of progress, but the idea of a cycle of changes in which departure from the original unity and return to it, or, as we should say, differentiation and integration, are not united, but follow each other. This idea seems to be adopted even by Aristotle.”—Caird’s “Evolution of Religion,” vol. i., p. 21.
[132] What god can Sanjaya refer to? Surely it must be fate, inexorable destiny, of which he is thinking.
[133] “Mahabharata, Udyoga Parva,” section clix.
[134] “Mahabharata, Bhisma Parva,” section lix., p. 217, and section lxxxii., p. 295.