145; popularly regarded as half woman
and half serpent, 148; sends to the city
of serpents for a jewel which will restore
Arjuna to life, 411.

Umbrella, an emblem of sovereignty, 372.
Ushas, or the dawn, characteristics of, 25;
contrast between the conception and that
of Indra, ib.; poetry of the conception, 26;
associations connected with the dawn in
India, ib.; Vedic hymns addressed to the
dawn as a maiden, ib.; Vedic ideas of, as
a deity, ib.

Uttar, son of Raja Viráta, his youth and
ignorance, 220; urged by the chief of the
herdsmen to go out against the Kauravas,
221; pleads that he has no charioteer, ib.;
boasts before the women, ib.; his coward-
ly fear on beholding the Kauravas, ib.;
runs away, but is pursued by Arjuna, 222;
Arjuna brings him back and makes him
drive the chariot, ib.; defeat of the Kau-
ravas, ib.; returns to the city with Arjuna,
223; his combat with Sálya on the first
day of the great war, 301.

Uttará, daughter of Raja Viráta, requests
Arjuna to act as charioteer to her brother
Uttar, 221.

Vaisampayana, pupil of Vyása the sage,

re-

cited the Maha Bhárata to Raja Janame-
jaya, 46, note.

Vaishnava sacrifice performed by Duryod-
hana, 196; review of the tradition, 197;
doubts respecting the sacrifice, 198.
Vaisyas, traces of, in the Rig-Veda, 34.
Vaka, the Asura, devours every day a man
from the city of Ekachakrá, 111; battle
with Bhíma, 112; rent asunder, ib.
Váranávata, city of, 99; the modern Allá-
habad, 100; visit of the Pándavas, 101;
story to be referred to the later age of
Brahmanism, 102.

Varshneya, charioteer of Raja Nala, en-
trusted by Damayantí with her children,
487; takes service with Rituparna, Raja
of Ayodhya, ib.; recognized by Nala, 492.
Varuna, the deity of water, distinct from
Indra, 8; characteristics of, 20; mysteri-
ous attributes of water, ib.; water a puri-
fier and a household necessity, ib.; ideas
awakened by the currents of great rivers,
ib.; springs and rivers generally separated
into individual abstractions, ib.; concep-
tion of a god of the ocean, ib.; distinction
between a material conception of a sea-
monster and an Aryan conception of a
spiritual existence, 21; Varuna considered
as a deity who rewards goodness and
punishes sin, ib.; deep religious feeling in
a hymn addressed to Varuna, ib.; attends
the Swayamvara of Damayantí, 482.
Vasudeva, father of Krishna, his grief at
hearing of the fray at Prabhása, 449; his
death, 450; burned on the funeral pile
with four of his widows, ib.; a chieftain
of the Yádavas, 461; married to Devakí,
niece of Ugrasena, 462; engages to deliver
up Devaki's children to Raja Kansa, ib.;
his son Balaráma by Devakí brought up

as the son of Rohiní, ib.; carries the infant
Krishna across the Jumná in a basket,
463; changes Krishna for the daughter of
Nanda and Yasoda, ib.

Vásuki, Raja of the Serpents or Nágas,
amour of his daughter Ulúpí with Arjuna,
145; splendour of his city, 411.

Váyu, god of wind, distinguished from the
Maruts, 10, 25; the mythical father of
Bhíma, 71; and of Hanuman, the monkey
demigod, 190; testifies to the fidelity of
Damayantí, 500.

Veda, hymns of the Rig, 5; description of
the Vedas, ib. note; chronology of the
Vedas, 10, note; the two Aswamedha
hymns, 380, note.

Vedic deities, mere personifications of the
powers of nature, 8; distinction between
Indra and Varuna, ib.; conception of
Agni, 9; form of worship, 11; their sup-
posed longings for the sacrifice, 13; re-
lations with their worshippers, ib.; cha-
racteristics of Indra, 14; characteristics
of Agni, or fire, 17; Indra and Agni, the
chief gods, 19; characteristics of Varuna,
or water, 20; characteristics of Surya, 22;
the twelve Adityas, 24; the god Vishnu
originally an Aditya, ib.; characteristics
of the minor gods, ib.; Soma, or Chandra,
or the moon, ib.; the two Aswins, ib.;
Váyu, 25; the Maruts, ib.; characteristics
of Ushas, or the dawn, 25; minor Vedic
deities the mere personifications of poetry,
27; comparison of ancient and modern
personifications, ib.; monotheistic con-
ception of one Supreme Being, ib.; decay
of the Vedic religion in the Brahmanic
age, 30; degeneration of, in the age when
the story of Nala and Damayantí was
composed, 479; Indra, Agni, Varuna, and
Yama attend the Swayamvara of Dama-
vantí, 482.

Vedic people, identified with the Aryans, 7;
form of worship, 11.

Vedic period, distinct from the Brahmanic
period, 6; characteristics of, ib.; fanciful
personifications which appear to have been
regarded as minor deities, 10; barbarous
character of the age, 84.

Vichitra-vírya, legend of, 51; his accession
to the Raj of Bhárata, 52; marries the
two daughters of the Raja of Kasí, 53;
dies without issue, ib.; review of the le-
gend, 54; its mythical character, 58.
Vidarbha, the modern Berar, legend of
Rukmin, Raja of, 278.

Vidura, born of a slave girl, 54; his appear-
ance at the public exhibition of arms at
Hastinapur, 86; warns the Pandavas to
beware of fire at Váranávata, 101; sends
a man to dig a subterranean passage, ib.;
brings the Pandavas back to Hastinapur
after their marriage with Draupadí, 137;
carries to the Pándavas the invitation to
the gambling match, 176; protests against
the idea that Draupadi was won by Dur-
yodhana, 180; anxious night conference
with the Maharaja after the return of
Sanjaya from his mission to the Pánda-

vas, 256; counsels Duryodhana to give a
good reception to Krishna, 258; urges
however that a reception is useless unless
Duryodhana is prepared to restore the
five villages to the Pándavas, ib.; Krish-
na lodges in his house, 259; his objections
to Krishna's embassy, 261; remonstrates
with Duryodhana in the Council of Kau-
ravas summoned to receive Krishna, 266; |
his death on the banks of the Ganges, 449.
Vijaya-nagur, Rajas of, claim descent from
the Yadavas, 459, note.

Viráta, Raja, the Pándavas determine to
spend the thirteenth year of their exile in
his city, 206; he engages them in various
capacities, ib.; Draupadi's appearance be-
fore his Rání, 207; the Rání objects to
her beauty, 208; holds a great festival,
ib.; exhibition of pugilism and wrestling,
209; superiority of Jimúta, a foreigner,
ib.; trouble of the Raja that none of his
own wrestlers could overcome Jimúta, ib.;
sends for Bhíma, ib.; Bhíma's victory,
ib.; acclamations of the multitude and
great joy of the Raja, 210; richly rewards
Bhíma, ib.; makes him fight in the inner
apartments, ib.; his satisfaction with all
the Pandavas, ib.; is afraid of Kíchaka,
the brother of his Rání, 211; refuses to
interfere in the affronts offered by Kí
chaka to Draupadí, 212; great commotion
in the city on the rumoured slaughter of
Kichaka by the Gandharvas, 216; alarm
of the Raja and Chieftains, ib.; timid
directions of the Raja to the Rání for get-
ting rid of Draupadí, 218; interview be-
tween the Rání and Draupadí, ib.; the
herdsmen bring the news of the invasion
of Susarman, 219; the Raja goes out to
battle, ib.; defeated and taken prisoner
by Susarman, 220; rescued by Bhíma,
ib.; invasion of Duryodhana, ib.; no war-
riors left in the city excepting Uttar and
Arjuna, ib.; youth and inexperience of
Uttar, ib.; the Raja exults in the as-
sumed valour of Uttar, 223; his quarrel
with Yudhishthira respecting Arjuna,
224; dashes the dice at Yudhishthira's
face, ib.; hears the true story and is for-
given by Yudhishthira, 225; engages to
assist the Pandavas, ib; review of the le-
gend, 226; city of, identified with the
site of the modern Dholka, 232; identifi-
cation of the country with Dinajpur, ib. ;
ridiculous character of his dispute with
Yudhishthira, 237; disappears after the
marriage of his daughter, and Drupada
takes the lead, 239; slain and beheaded
by Drona on the fourteenth day of the
war, 316.
Vishnu, originally one of the twelve Adityas,
24; opposition of Siva manifested in the
legend of the death of Sisupála, 172; the
chakra of Krishna an emblem of his wrath,
ib.; Arjuna and Krishna represented as
Nárá and Nárayan, or incarnations of, 262,
note; worshippers of, persecuted by the
worshippers of Siva, 461; worshippers of,
slaughtered by Raja Kansa, 463.

Viswamitra, visited Dwáraká with two other
Rishis, 443.

Vrihaspatí, priest of the Devatás, 510; story
of his son Kanju, ib.
Vrindavana, encampment of the Yádavas
there, 461; confusion of the damsels of,
at the sound of Krishna's flute, 466; great
feast in honour of Indra, 467.

Vritra, or the rain cloud, 15, 16, note.
Vyása, the sage, requested by Satyavatí to
raise up seed to her deceased son, 54; ter-
ror of the widows, ib.; becomes the father
of Dhritarashtra, Pándu, and Vidura, ib.;
traditionary history of, 59; born of a fish-
girl, named Matsya, in Eastern Bengal,
ib.; identified with the Vyása who com-
piled the Mahá Bhárata, ib.; mythic ac-
count of his birth, 60; frequent appear-
ance of, in an abrupt or supernatural
manner throughout the Mahá Bhárata,
62; absurd myth that he caused Gánd-
hárí to have a hundred sons, 72, note;
appears to the Pándavas in the jungle and
advises them to dwell in the city of Eka-
chakrá, 110; appears at the palace of
Raja Drupada, and received with great
reverence, 126; declares that Draupadi
must marry the five brethren on the score
of a religious mystery, ib.; introduced as
relating mythical stories to wipe away the
stain of polyandry from the early tradi-
tions, 133; myth of the old woman who
prayed five times to Siva for a good hus-
band, ib.; myth that the five Pandavas
were five Indras, 134, and note; imparts re-
ligious lessons of morality to Yudhishthira
during the year of conquest in connection
with the Rajasúya, 163, note; the chief of
the sacrifice at the Rajasúya, 165; directs
his alleged grandson Arjuna to do penance
on the Himalayas, 191; mythical character
of his efforts to reconcile the Maharaja
with the Pandavas, 359; counsels Yud-
hishthira to perform an Aswamedha for
the atonement of his sins, 382; appointed
president at the Aswamedha of Yudhish-
thira, 428; Yudhishthira apologizes to
him, 432; receives estates which he as-
signs to the Bráhmans, ib.; promises to
assemble the ghosts of all who were slain
in the great war, 439; the widows of the
slain bathe and pray in the Ganges, 440;
he summons the ghosts, ib. ; the armies
reappear in all their pomp and magnifi-
cence as when alive, ib.; he permits the
widows to rejoin their husbands by drown-
ing themselves in the Ganges, 441; ad-
vises Arjuna to abandon worldly concerns,
453.

Vyásas, the twenty-eight, 59, note.

War, burning a sleeping enemy opposed to
Kshatriya ideas, 102; familiar to the age
when the Brahmans persecuted the Bud-
dhists, 103; compared with the story of
Aswatthama, 103, note; Arjuna's mercy
towards fugitives and captives, 223; pro-
cession to meet a successful warrior, ib. ;
question connected with lengthy marches,

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-
wattháma, 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
Pandavas, 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 Rajasúya 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
Sarmishthá 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 Hastinápur, 177; his
obligation to obey the Maháraja 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 Řaj 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 Draupadi
was fairly lost, as he was a slave when he
staked her, ib.; forbids the Pándavas 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 Pándavas 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 Bhíma 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, 312; falls down in a swoon on

hearing of the revenge of Aswattháma
in the camp of the Pándavas, 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 Brahmans, ib.; reviled
by Chárváka, a Rákshasa disguised as a
Bráhman, 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 Brahmans,
ib.; entreats the Bráhmans 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.