which have been embalmed in the immortal poetry of Kâlidâsa.
Such are the leading myths connected with the deities of the Hindu Trinity. The ancient elemental gods of the Rig Veda occupy a far lower rank in the modern Hindu Pantheon. Nevertheless, there are glowing accounts in the Purânas of Indra's heaven thronged by the bright Vedic gods, Agni, Vâyu, &c.; by their celestial troops, chariots, and elephants; by graceful Apsarâs, and by musical Gandharvas. But even these Vedic gods have changed their character. Indra is no longer the soma-drinking martial god who helps Aryans in their wars against aborigines. Times have changed, and ideas have changed with the times. Puranic Indra is a gorgeous king of a luxurious and somewhat voluptuous celestial court, where dance and music occupy most of his time. His queen, Sachî or Indrânî, is a noble and spirited conception, and is honoured by all the gods. The Apsarases of the Veda have attained lovely individualities, and Rambhâ, Tilottamâ, and the Puranic Urvasî are the courtesans of heaven, and regale the leisure hours of Indra by their dance and their amours. Indra is said to have attained his proud position by his austere penances, and is in constant fear lest any mortals on earth should attain the same rank by the same means. Not unoften, therefore, are the heavenly nymphs sent down by Indra to earth to disturb severe penances, and beguile the heart of anchorites by their irresistible charms. The Asuras are another source of his apprehension, and though expelled from heaven, they often return in force, and reconquer it by sheer fighting. On such occasions Indra and his followers have to ask the succour of some of the superior deities, Brahmâ, Vishnu, or Siva. These deities never condescend to help the minor gods against the Asuras; but they console the beaten gods, and suggest to them plans for recovering their position. On one such occasion the gods devised a marriage between Siva and the mountain
