Kavi Chandra—Lakṣmana Bandyopādhyaya—Valarāma Bandyopādhyaya—Rāma Mohana—Raghu Nandana Goswāmi—Rāma Govinda Dās and other translators of the Rāmāyaṅa, 185-195.
(B) Translations of the Mahabharata, 196-220.—The Mahābhārata—its contents, 196-198.—Sañjay's recension, 198-201.—Mahābhārata translated by Nasira Saha's order, 201.—Paragali Mahābhārata by Kavīndra.—Açvamedha Parva by Çrikaraṅa Nandī compiled at Chhutikhan's order, 203-207.—A list of 31 writers of the Mahābhārata,—207-209.—Çakuntalā by Rājendra Dās, Nityānanda Ghoṣa, 209-214,—Kaçi Rāma Dās, 214-220.
(C) Translations of Bhagavata, 220-225.—The contents of the Bhāgavata—their pastoral interest and religious meaning, 220-222.—Mālādhara Vasu and other translators, 220-225.
(D) Translations of Chandi by Markandeya, 225-235. Rājā Suratha and the Vaiçya—the theory of illusion—the myth of Chandī—the Durga Puja—Bhavani Prasāda the blind poet.—Rupa Nārāyaṅa, Vraja Lāl and other translators of Chandī, 228-235.
III. The conception of Civa in the Renaissance and songs in honour of him, 235—250.—The impersonal character of Çiva—Çaivaism goes to the back-ground—Development of Çākta and Vaiṣṅava cults, 235-239.—Çiva as a peasant in the earlier poems—his later development into the patriarch of a family—The great pathos of the Āgamani Songs—A passage from Rāmeçvara's Çivayana—other poems in honour of Çiva 240-250.
IV. The Cakta cult and its development 250-380,—God as mother—The gradual adoption of the mother-cult by the Aryans 250-252.
