Indra has hymns and sacrifices, but although he has no so exalted hymn as comes to his ‘friend Agni,’ yet (in an isolated passage) he has a new feast and celebration, the account of which apparently belongs to the first period of the epic, when the worship of Indra still had significance.  In i. 63, an Indramaha, or ‘glorification of Indra,’ is described a festivity extending over two days, and marked by the erection of a pole in honor of the god—­a ceremony which ’even to-day,’ it is said, is practiced.[68] The old tales of the fire-cult are retold, and new rites are known.[69] Thus in iii. 251. 20 ff., Prince Duryodhana resolves to starve to death (oblivious of the rule that ’a suicide goes to hell’), and since this is a religious ceremony, he clothes himself in old clothes and holy-grass, ’touches water,’ and devotes himself with intense application to heaven.  Then the devils of Rudra called D[=a]iteyas and D[=a]navas, who live underground ever since they were conquered by the gods, aided by priests, make a fire-rite, and with mantras “declared by Brihaspati and Ucanas, and proclaimed in the Atharva-Veda,” raise a ghost or spirit, who is ordered to fetch Duryodhana to hell, which she immediately does.[70] The frequent connection of Brihaspati with the Atharva-Veda is of interest (above, p. 159).  He is quite a venerable, if not wholly orthodox, author in the epic, and his ‘rules’ are often cited.[71]

That Vedic deity who, alone of pre-Vedic powers, still holds his proud place, Yama, the king of departed spirits, varies in the epic according to the period represented.  In old tales he is still quite Vedic in character; he takes the dead man’s soul off to his own realm.  But, of course, as pantheism prevails, and eschatology becomes confused, Yama passes into a shadow, and at most is a bugbear for the wicked.  Even his companions are stolen from another realm, and one hears now of “King Yama with his Rudras” (III. 237. 11),[72] while it is only the bad[73] that go to Yama (III. 200. 24), in popular belief, although this view, itself old, relapses occasionally into one still older, in accordance with which (ib. 49) all the world is hounded on by Yama’s messengers, and comes to his abode.  His home[74] in the south is now located as being at a distance of 86,000 leagues over a terrible road, on which passes a procession of wretched or happy mortals, even as they have behaved during life; for example, if one has generously given an umbrella during life he will have an umbrella on this journey, etc.  The river in Yama’s abode is called Pushpodaka, and what each drinks out of it is according to what he deserves to drink, cool water or filth (ib. 46, 58).[75] In the various descriptions it is not strange to find discordant views even in portions belonging approximately to the same period.  Thus in contradistinction to the prevailing view one reads of Indra himself that he is Yamasya net[=a] Namucecca hant[=a] ’Yama’s leader, Namuci’s slayer’ (iii. 25. 10.), i.e., those that die in battle go to Yama.