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the same central motif-112; differences in their forms-113; epic-tales of heroes all fairy-tales, sons of Madri and Draupadi neglected, Arjuna's valorous aspect-114; author's detachedness, Ekalavya, Karņa -115; Sainbūka-116; single episode of Duryodhana-117; whole cycle for Rävaņa, reason, sectarian interpretation got possible in MBh-118;
(3) The Birth Stories
Etymologische legende - Hara's theory examined-118-9; iconic tendency of language, such tales more of sages-120; greater variety in birth stories of heroes, Vasu Uparicara tale, two parts (1) Indra-festival-121; Indra-fertility-ling 1-Sankara, erotic-comic relation, Prin. Parikh's hypothesis-122: Holi festival, (ii) a solar myth !, Vyāsa's birth, Matsya(sa)gaadbā-123; her legend overdone, births of other epic characters124; tale of Genesis, design of AdiP - universal to particular-125; exhaustive list of incarnations-126; Sambhava-parvan-style nearly classical-127; genealogy of Kuru-line-128; Yayāti-tale, three parts-129, entirely mythical-130; another genealogy -131; more to do with Nāgas, one more genealogy in prose-132; Bhişma's birth-story, some observations-132–133; Amba-motivation for Bhişma's death, his advice for niyoga - two illustrations-134; Vya.a's niyoga upon widow queens of Vicitravīrya-135; niyoga as āpad-dharma-156; Manusmrti closely followed-136; "the Veda-Vyāsa counterfeit !-137; Pāņdu asks Kunti to adopt niyoga-complex of tales-138; Vyuşitāśva--Bhadratale symbolic of Upasam veśana, Dr. Vora's remarks-139-40; Svetaketu-141: Draupadi's two birth-stories, tales told by Citraratha-142; angry annihilators of races, Tapati Samvaraņa-tale agricultural myth-143; Draupadi's birth to avenge Drona's insult, Droņa fictitious! -144; polyandrous marriage customary for Pāņdavas, also a political necessity-145; but obsolete, inevitable detail of the epice, attempts to explain away: Kunti's remarks unawares-146; previous birth, sacrificial birth-147; Pāņdavas' births from 'diyine' levirate-147; the tale of five Indras, contradictions-148; anxiety to gloss over polyandrous marriage, niyoga in Ksatriyas only, Manusmrti disapproves --149:
(4) The Tales of Sabhaparvan
Tales few, allusions more, enumerated-150: derogatory allusions to past deeds of Bhişma, Krşņa, śiśupāla, allusions of Vidura 151; Man-in-the-well allegory-151-2; bird laying golden egg, the goat and the knife-153; Bhulinga bird, old hypocrite Swan-154; briths of Jarāsandha-Sisupäla-155; sectarian bias Mr. Ghosa on Jarasandha -156; tale of King Nila, its cultural significance-156: Virocana-Sudhanvan-argument -157; rules of assembly from Manusmști, fictitious tale to frame a didactic discourse -158; three large groups of tales, birth-stories (ĀdiP), bardic legends (VanP), didactice parables (São P-
A P)-159; further sub-patteros, VaoP-tales broadly grouped, temporal hiatuses-160; in inverse proportion!, allusions accelerate but full stories bamper the narrative flow--161:
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