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.