233; contrast between the long marches of Sesostris, Alexander, etc., and the Par- thians and Mahrattas and the cattle-lift- ing forays of Duryodhana and Susarman, ib.; solemn covenant of Chieftains pre- liminary 'to hostilities, 275; intrench- ments, ib.; election of a generalissimo, 276; appointment of signs and watchwords, ib.; interchange of challenges, 279, 280; their abusive character, ib.; six rules for ameliorating the horrors of, 283; ap- parently of modern date, 284; disregarded in the great war of Bhárata, 284; their Brahmanical origin, ib.; confusion be- tween stratagem and treachery, ib.; im- practicability of the constantly recurring truces, 285; rational rule as regards non- combatants, ib.; absurdity of the rule that cavalry should only fight with cavalry, ib.; natural law against fighting during the preliminary abuse, or without warning, or for a third warrior to inter- fere between two combatants, ib.; non- observance of even these laws by ancient heroes, 286; charge of the Pándavas in the form of a half moon, 304; fighting with fists, feet, teeth, and nails, 305; army of the Kauravas drawn up in the form of a spider's web, 310; vow of Arjuna to slay Jayadratha or enter the fire, 313; Arjuna interferes in the combat between Bhurisrava and Sátyaki con- trary to rule, ib.; barbarous slaughter of Bhurisrava by Sátyaki, 315; frightful battle at night, ib.; battle scenes by torchlight, ib.; drinking the blood of an enemy, 328; story of the revenge of As- watthama, 346; passionate desire of the surviving Kauravas for revenge, 355; comparison between the massacre by As- wattháma and the most barbarous inci- dents in the war, ib. ; pleasure of gratified revenge as displayed in the dying hour of Duryodhana, 357; leave-taking of female relatives before going out to battle, 399; fortifications of Manipura with waggons and fire weapons, 405, 422. Water, gods of, 9. See Varuna. Weapons, use of, taught to the Kauravas and Pándavas, 75; supernatural, 88, note; fire weapons employed at Manipura, 405, 422. Widows, burning of-see Satí; custom of bearing children to a kinsman of the de- ceased husband, 54, 58; Vyása the sage promises to assemble the ghosts of all who were slain in the great war, 439; the widows bathe and pray in the Ganges, ib. ; rejoin their husbands by drowning them- selves in the river, 441; of Raja Kansa perform the funeral rites but no Satí, 474. Wind, gods of, 10.
Wine, prepared from the Soma plant, 12, note; supposed partiality of Indra for, 14; practice of the Bhils to indulge in strong drink, 102; drink of Hindú women, 211, 230; drank by certain Bráh- mans and Saniases, 403; Krishna's pro- clamation against at Dwáraká, 444; the people permitted to drink it at the festival
at Prabhása, 446; general conviviality, ib.; the Chieftains drink in parties, ib.; tumult and massacre, 447; effects of the prohibition to drink, 452.
Wrestling, 85; in the court of Raja Viráta, 209.
Yádavas, slaughter of, at Prabhása, 447, 448; a nomade race, 458; their encamp- ment in the neighbourhood of Mathurá, 459; migration from Mathurá to Dwá- raká, ib.; improbability of the existence of intimate relations between the Yádavas of Dwáraká and the Pándavas of Has- tinápur, ib.; descent from, claimed by the Rajas of Vijaya-nagur, ib., note; their encampments at Vrindavana and Gokula, 461; migrate from Gokula to Vrindavana, 465; counselled by Krishna to transfer their worship from Indra to the Govard- dhana mountain, 467; descended from Yadu, son of Yayáti, 519; mythical details respecting, 520.
Yadu, son of Yayáti, and ancestor of the Yádavas, 519.
Yajna-walkya, one of the sacred cooks at the Rajasuya of Yudhishthira, 166. Yama, judge of the dead, 10; attends the Swayamvara of Damayantí, 482.
Yasoda, the putative mother of Krishna, 463; about to whip Krishna when she sees the three worlds in his mouth, 464; churning day, 465; Krishna's pranks with her churn, ib.
Yayáti, Raja, delivers Devayání from the well, 512 approaches Devayání and Sarmishtha near the well, 515; his in- quiries respecting Sarmishthá, ib.; re- quested by Devayání to marry her, 516; question of his having espoused her when he delivered her from the well, ib.; his interview with Sukra, ib.; his marriage with Devayání, 517; departs with De- vayání and Sarmishthá to his own city, ib.; his love passages with Sarmishthá, ib.; Devayání discovers that he is the father of Sarmishtha's children, 518; Devayání returns to her father's house, ib.; his sons Yadu and Paru, 519; the curse of old age pronounced upon him, ib. Yudhishthira, the eldest Pándava, learns the use of the spear from Drona, 75; his wisdom and goodness, ib.; rivalry with Duryodhana for the post of Yuvaraja, 97; appointed Yuvaraja, ib.; wisdom and justice of his administration, ib. ; envy of Duryodhana, ib.; Dhritarashtra offers to divide the administration, 98; ordered by Dhritarashtra to sojourn with his brethren in the city of Váranávata, 99; smells the combustible mortar, 101; his conversation with Arjuna respecting the marriage of Draupadí, 123; his reply to the envoy from Raja Drupada, 125; requested as the eldest of the brothers to decide re- specting the marriage, 126; appeals to his conscience, ib.; Draupadí married first to him as the elder brother, ib.; weapons of his brethren kept in his house at Indra-
prastha, 142; his jesuitical remonstrances with Arjuna upon going into exile on account of his breach of the matrimonial law, ib.; Brahmanical ideal of his pa- ternal rule, 154; tranquillity of his Raj enabled his subjects to perform all re- ligious duties, ib.; general prosperity insured by his virtues as Raja, ib.; re- spected by all the neighbouring Rajas, ib.; Brahmanical tone of the myth, 155; resolves to celebrate a Rajasúya, or royal sacrifice, ib., 162; pays all the debts of his subjects, ib.; calls a Coun- cil, ib.; sends for Krishna and takes his counsel, ib.; mythical conquest of Jará- sandha, Raja of Magadhá, ib. ; commands his four brethren to collect tribute from the four quarters of the earth, 163; re- ceives religious instruction from Vyása, ib., note: return of the four brethren, ib.; again advised by Krishna to celebrate the Rajasúya, ib.; mythical character of the narrative, ib.; his reluctance to go to the gambling match at Hastinapur, 177; his obligation to obey the Maharaja and ac- cept a challenge, ib.; challenged by Sakuni, 178; requires that Sakuni should play fair, ib.; taunted by Sakuni, ib.; accepts the challenge, ib.; Duryodhana lays the stakes whilst Sakuni plays, 179; picture of the scene, ib.; his mythical losses, ib.; loses the whole of his Raj ex- cepting the jagheers of the Bráhmans, ib. ; stakes his brothers as slaves and loses them, ib.; stakes himself and loses, ib. ; stakes Draupadí, 180; agitation of the elders and Chieftains, and joy of the Kau- ravas, ib.; he loses, ib.; general conster- nation, ib.; question whether Draupadí was fairly lost, as he was a slave when he staked her, ib.; forbids the Pandavas to interfere, 181; loses the final game and goes into exile, 183; his dialogue with his mythical father Dharma, 190; gives a feast to the Kauravas after the rescue of Duryodhana from the Gandharvas, ib.; compared with the feast given by Abra- ham after the rescue of Lot, 195; his mild reply to the insolent invitation of Duhsásana to the Rajasúya of Duryod- hana, 196; his sorrow at hearing that Karna had vowed to slay Arjuna, 197; his dream that the animals implored him to leave the jungle, 198; apparently a Buddhistic parable, ib.; his clemency towards Jayadratha after the abduction of Draupadí, 201; returns to the hut with Draupadí, ib.; orders the release of Jayadratha, but Bhíma refuses unless commanded by Draupadí, 202; humiliat- ing submission of Jayadratha, ib.; grace and majesty of his appearance in the Council hall of Raja Viráta, 206; en- gaged as a private companion and teacher of dice-playing to Raja Viráta, 207; com- mands Bhima not to interfere when Drau- padí is affronted by Kíchaka in the Coun- cil hall, 212; urges the rescue of Raja Viráta, 220; rebukes the Raja for pre-
suming that Uttar had gained the victory, 224; plays at dice with the Raja, ib.; the Raja makes his nose bleed, ib.; declares that if the blood had fallen to the ground the blow must be avenged, 225; modern tone of his language to Raja Viráta, 234; his artificial reference to his own losses, ib.; asserts himself to be a Bráhman and a dice-player, 235; ridiculous character of his dispute with Raja Viráta, 237; his reply to the message sent by the Mahá- raja through Sanjaya to the Pandavas, 254; sends a public message to the elders at Hastinapur, and a secret message to Duryodhana, 255; applies to Krishna for counsel, 257; expresses an undue desire for peace, ib.; remonstrances of Drau- padí, ib.; gives a feast to Rukmin, 278; agrees to the six rules framed by Bhishma and Drona for ameliorating the horrors of the war, 283; mythical story of his respect for his elders and preceptors, 297; pro- ceeds on foot to the army of the Kaura- vas, ib.; asks the permission of Bhishma and Drona to fight against the Kauravas, ib.; the story referred to the later Brahmanical period, 298; his mythical dialogue with Krishna on the first day of the war, 301; complains of the havoc committed by Bhishma and proposes re- tiring, ib.; consoled by the remonstrances of Krishna, who dwells on the prowess of Arjuna and Dhrishta-dyumna, 302; efforts of Drona to take him prisoner frustrated by Krishna and Arjuna, 309; tries to prevent Arjuna from accepting the challenge of Susarman, 310; narrowly escapes being taken prisoner by Drona, 311; commands Abhimanyu to charge the spider's web, ib.; his profound grief at the death of Abhimanyu, 312; Brahmani- cal reasons assigned for his cowardice, 318; extraordinary account of the lie in- advertently told by him, 320; manner in which he is said to have told a lie, 321; attacked by Karna in the absence of Arjuna, 326; reproached by Karna for the cowardice which he had imbibed from the Brahmans, ib. ; his wrath at being left without protection, ib.; his anger with Ar- juna for fighting Susarman when he should have been fighting Karna, ib.; taunts Arjuna, ib.; Arjuna draws his sword and threatens to slay him, ib.; reconciled by Krishna, 327; slays Sálya, 331; calls upon Duryodhana to leave the lake, 333; re- monstrates with Duryodhana, ib.; refuses to take the Raj except by conquest, ib.; offers that the Pandavas shall fight Dur- yodhana fairly ,one at a time, ib.; offers arms and armour to Duryodhana, 336; his wrath at Bhíma's kicking Duryodhana on the head, 339; strikes Bhima in the face, ib.; his speech to Duryodhana, ib.; forgives Bhíma, 310; proclaimed Raja by Krishna, 341; requests Krishna to pro- ceed to Hastinapur and excuse the pro- ceedings of himself and brethren to the Maharaja, 342; falls down in a swoon on
hearing of the revenge of Aswattháma in the camp of the Pandavas, 352; his lamentations, ib.; Krishna consoles him, ib.; sends for Draupadí, 353; consoles her, ib.; represents to her that Aswat- tháma is the son of a Bráhman, and that revenge must be left to Vishnu, ib.; Draupadí gives him the jewel from the head of Aswattháma, 354; excuses the conduct of the Pándavas before the Rání Gándhárí, 362; takes all the blame upon himself, ib.; assists in the burning of the dead, 364; his sorrow at the death of Karna, 365; kindness to all the widows, children, and dependants of Karna, ib.; mythical character of his kindness, 366; narrative of his installation of Raja under the nominal sovereignty of Maharaja Dhritarashtra, 368; his disinclination to be appointed Raja, ib.; triumphant pro- cession from the plain of Kurukshetra, ib.; grand entry into the city of Hastiná- pur, 369; arrives at the palace, ib.; wor- ships the family gods, ib.; distributes gifts amongst the Bráhmans, ib.; reviled by Chárváka, a Rákshasa disguised as a Brahman, ib.; rage of the real Brahmans, who declare their allegiance to him, 370; Chárváka burnt to death, gratification of Yudhishthira at the acquiescence of the Bráhmans in his inauguration, ib.; en- throned facing the east, ib.; presence of his relations and friends, ib.; ceremony of inauguration performed by Dhaumya, ib.; symbolical rites, ib.; pots of water from the sacred rivers, ib.; high place prepared for sacrifice, ib.; seated with Draupadi upon the tiger's skin, 371; of- fering of the homa, ib.; the five purifying articles poured upon the pair, ib.; pots of sacred water poured over them, ib.; music
sounded, ib.; bards and eulogists sound his praises, ib.; his perfect equanimity, ib.; his patience during the ceremonies, ib.; distributes large gifts to the Bráh- mans, ib.; his address to the Bráhmans, ib.; entreats the Brahmans to accept the rule of Maháraja Dhritarashtra, 372; review of the foregoing narrative, ib.; doubtful authenticity of the details, 374; contemplates the performance of an As- wamedha or horse sacrifice, 377; his me- lancholy, 382; advised by Krishna and Vyása to perform an Aswamedha, ib.; objects to taking a treasure belonging to the Brahmans, ib.; goes out with his brethren to bring Krishna into his palace, 383; discovered by Krishna after the ad- ventures of the horse sitting by the Ganges arrayed in a deerskin and holding a deer's horn, 415; advised by Krishna respecting the Aswamedha, 416; meeting with Ar- juna, ib.; introduction of Babhru-váhana, 417; joy of the Rajas at their reception, ib.; performance of the sacrifice-see Aswamedha; apologizes to Vyása, 432; assigns estates to Vyása, who transfers them to the Brahmans, ib.; apologizes to the Rajas, 433; presents gifts to the Bráh- mans and to the family of Krishna, ib.; gives the Raj of Hastinapur to Parikshit, and the Raj of Indra-prastha to Yuyutsu, 453; dies in the Himalaya mountain, 454. Yuvaraja, or little Raja, 97; rivalry of Yud- hishthira and Duryodhana for the post at Hastinapur, ib.
Yuyutsu, son of Dhritarashtra, 72, note; mythical story of his desertion to the Pandavas, 297, 298; dubious authenticity of the story, 299; receives the Raj of In- dra-prastha from Yudhishthira, 453.
JOHN CHILDS AND SON, PRINTERS.
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