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Bala-rama, in a state of inebriety, called upon her to come to him that he might bathe, and as she did not heed, he, in a great rage, seized his ploughshare-weajDon, dragged her to him and compelled her to follow him whithersoever he wandered through the wood. The river then assumed a human form and besought his forgiveness, but it was some time before she could appease him. Wilson tliinks that " the legend probably alludes to the construction of canals from the Jumna for the purposes of irrigation." The river is also called Kalindi, from the place of its source, Siirya-ja, from her father, and Tri-yama. YASKA. The author of the Nirukta, the oldest known gloss upon the text of the Yedic hymns. Yaska lived before the time of Pamni, who refers to his work, but he was not the first author who wrote a Nirukta, as he himself refers to several predecessors. See Nirukta. YASODA. AYife of the cowherd Kanda, and foster-mother of Kr/sh?^a. YATUS, YATU-DHANAS. Demons or evil spirits of various forms, as dogs, vultures, hoofed-animals, &c. In ancient times the Yatus or Yatu-dhanas were distinct from the Eakshasas though associated with tliem, but in the epic poems and Pura??as they are identified. Twelve Yatu-dhanas are named in the Yayu Purawa, and they are said to have sprung from Kasyapa and Su-rasa. They are associated with the Dasyus, and are thought to be one of the native races which opposed the progress of the immigrant Aryans. YAYA-KRI, YAYA-KRITA. ' Bought with barley.' Son of the sage Bharadwaja. He performed great penances in order to obtain a knowledge of the Yedas without study, and having obtained this and other boons from Indra, he became arrogant and treated other sages with disresjDect. He made love to the 376 YAVANAS—VAVATI. wife of Paravasu, son of his father's friend, Eaibhya. That sage in his anger performed a sacrifice which brought into being a fearful Rakshasa who killed Yava-krita at his father's chapeL Bharadwaja, in grief for his son, burnt himself upon the funeral pile. Eefore his death he cursed Paravasu to be the death of his father, Eaibhya, and the son killed his father in mistake for an antelope. All three were restored to life by the gods in recompense of the great devotions of Arvavasu, the other son of Eaibhya (q. v. ). — Mahd-bhdraia. YAYAXAS. Greeks, 'idovsg, the Yavans of the Hebrew. The term is found in Pacini, who speaks of the writing of the Yavanas. The Purawas represent them to be descendants of Turvasu, but they are always associated with the tribes of the north-west frontier, and there can be no doubt that the Macedonian or Bactrian Greeks are the people most usually in- tended by the term. In the Bactrian Pali inscriptions of King Priyadar^i the word is contracted to Yona, and the term Yona- raja " is associated with the name of Antiochus, probably Antio- chus the Great, the ally of the Indian prince Sophagasenas, about B.C. 2IO." The Purfu^as characterise them as "wise and eminently brave." They were among the races conquered by King Sagara, and "he made them shave their heads entirely." In a later age they were encountered on the Indus by Puslipa- mitra, a Mauryan general, who dethroned his master and took the throne. In modern times the term has been applied to the Muhammadans. YAYATI. The fifth king of the Lunar race, and son of Nahusha. He had two wives, Devayani and Sarmish/ha, from the former of whom was born Yadu, and from the latter Puru, the respective founders of the two great lines of Yildavas and Pauravas. In all he had five sons, the other three being Druhyu, Turvasu, and Anu. He was a man of amorous dis- position, and his infidelity to Devayani brought upon him the curse of old age and infirmity from her father, ^Sukra. This curse /S'ukra consented to transfer to any one of his sons who would consent to bear it. All refused except Puru, who under- took to resign his youth in his father's favour. Yayiiti, after a thousand years spent in sensual pleasures, renounced sensuality, restored his vigour to Puru, and made him his successor. This story of Puru's assuming Yayuti's decrepitude is first told in the VA YATI— yon I. 377 Malia-bharata. The above is the version of the Vishnu Purawa. In the Padma it is told in a different manner. Yayati was in- vited to heaven by Indra, who sent Matali, his cliarioteer, to fetch his guest. On their way they held a philosophical dis- cussion, which made such an impression on Yayati that, when he returned to earth, he, by his virtuous administration, rendered all his subjects exempt from passion and decay. Yama com- plained that men no longer died, and so Indra sent Kama-deva, god of love, and his daughter, Asruvindumati, to excite a pas- sion in the breast of Yayati. He became enamoured, and in order to become a fit husband for his youthful charmer he made application to his sons for an exchange of their youth and his decrepitude. All refused but Puru, whose manly vigour his father assumed. After awhile the youthful bride, at the insti- gation of Indra, persuaded her husband to return to heaven, and he then restored to Puru his youth. The Bhagavata Purawa and the Hari-vansa tell the story, but with variations. According to the latter, Yayati received from Indra a celestial car, by means of which he in six nights conquered the earth and subdued the gods themselves. This car descended to his successors, but was lost by Jamamejaya through the curse of the sage Gargya. Yayati, after restoring his youth to Puru, retired to the forest with his wife and gave himself up to mortification. Abstaining from food, he died and ascended to heaven. He and his five sons are all called Rajarshis. YAYATI-CHARITRA. A drama in seven acts on the life of Yayati. It is attributed to Rudra-deva. The subject is Yayati's intrigue with Sarmish/ha. YOGA A school of philosophy. See Darsana and Yajna- walkya. YOGA-NIDRA. 'The sleep of meditation.' Personified delusion. The great illusory energy of Yislmu and the illusory power manifested in Devi as Maha-maya, the great illusion. YOGIXl. A sorceress. The Yoginis are eight female demons attendant on Durga. Their names are Marjani, Karpiira-tilaka, Malaya-gandhinl Kaumudika, Bheru?2f/a, IMatali, Nayaki, and Jaya or /S'ubhacliara ; Su-lakshawa, Su-nanda. YONI. The female organ. Alone, or in combination with the Linga, it is an object of worship by the followers of the /S'aktis. 3/8 YUDHI-SHTHIRA. YUDHI-SHrniKA. Tlie eldest of tlie five Vrndu princes, mythologically the son of Dharma, the god of justice. With the Hindus he is the favourite one of the five brothers, and is represented as a man of cabn, passionless judgment, strict veracity, unswerving rectitude, and rigid justice. He was re- noAvned as a ruler and director, but not as a warrior. Educated at the court of his uncle, Dhr/ta-rash/ra, he received from the family j)receptor, Drorza, a military training, and was taught the use of the spear. "VThen the time came for naming the Yuva-raja or heir-apparent to the realm of Hastina-pura, the Maha-raja Dhn'ta-rash/ra selected Yudhi-sh/hira in preference to his own eldest son, Dur-yodhana. A long-standing jealousy between the Paw(iava and Ivaurava princes then broke forth ojDcnly. Dur-yodhana expostulated with his father, and the end was that the PaTiffavas went in honourable banishment to the city of YaraTzavata. The jealousy of Dur-yodhana pursued them, and his emissaries laid a plot for burning the brothers in their dwelling- house. Yudhi-sh/hira's sagacity discovered the plot and Bhima frustrated it. The bodies of a Bhil woman and her five sons were found in the ruins of the burnt house, and it was believed for a time that the Pa7?fZavas and their mother had perished. When Draupadi had been won at the swayam-vara, Yudhi- sh^hira, the eldest of the five brothers, was requested by his juniors to make her his wife, but he desired that she should become the wife of Arjuna, by whose prowess she had been won. Through the words of their mother, Kunti, and the decision of the sage Yyasa, the princess became the common wife of the five brothers. An arrangement was made that Draupadi should dwell in turn with the five brothers, passing two days in the separate house of each, and that under pain of exile for twelve years no one of the brothers but the master of the house should enter while Draupadi was staying in it.