98 DRUHYU-DUH SĀSANA. less body." Drona was also called Kūta-ja. The common meaning of Kūta is 'mountain-top,' but one of its many other meanings is water-jar.' His patronymic is Bharadwaja. DRUHYU. Son of Yayati, by Sarmishtha, daughter of the Daitya king Vrisha-parvan. He refused to exchange his youth for the curse of decrepitude passed upon his father, and in consequence Yayati cursed him that his posterity should not possess dominion. His father gave him a part of his kingdom, but his descendants became "princes of the lawless barbarians of the north." DRUPADA. King of Panchāla and son of Prishata. Also called Yajna-sena. He was schoolfellow of Drona, the preceptor of the Kaurava and Pandava princes, and he mortally offended his former friend by repudiating his acquaintance. Drona, in payment of his services as preceptor, required his pupils to make Drupada prisoner. The Kauravas attacked him and failed, but the Pandavas took Drupada captive and occupied his territory. Drona spared his life and restored the southern half of his kingdom to him. Drupada returned home burning for revenge, and, to procure it, he prevailed upon two Brahmans to perform a sacrifice, by the efficacy of which he obtained two children, a son and a daughter, who were called "the altar-born," because they came forth from the sacrificial fire. These children were named Dhrishta-dyumna and Krishna, but the latter is better known by her patronymic Draupadi. After she had chosen Arjuna for her husband at her swayam-vara, and she had become, with Drupada's consent, the wife of the five Pandavas, he naturally became the ally of his sons-in-law. He took an active part in the great battle, and on the fourteenth day he was killed and beheaded by Drona, who on the following day was killed by Dhrishta-dyumna, the son whom Drupada had obtained for wreaking his vengeance on Drona. Besides the two children mentioned, Drupada had a younger son named Sikhandin and a daughter Sikhandinī. DUH-SALĀ. The only daughter of Dhrita-rashtra and wife of Jayad-ratha. DUH-SĀSANA. 'Hard to rule.' One of the hundred sons of Dhrita-rashtra. When the Pandavas lost their wife Draupadi in gambling with Dur-yodhana, Duh-sasana dragged her forward by the hair and otherwise ill-used her. For this outrage Bhima vowed he would drink his blood, a vow which he afterwards performed on the sixteenth day of the great battle. DUR-GA. DUR-GA-DUR-YODHANA. A commentator on the Nirukta. DUR-GĀ Inaccessible.' The wife of Siva. DUR-MUKHA. 'Bad face.' A name of one of Dhritarashtra's sons. Also of one of Rama's monkey allies, and of several others. DUR-VĀSAS. 'Ill-clothed.' A sage, the son of Atri and Anasuya, but, according to some authorities, he was a son or emanation of Siva. He was noted for his irascible temper, and many fell under his curse. It was he who cursed Sakuntala for keeping him waiting at the door, and so caused the separation between her and King Dushyanta. But it was he who blessed Kunti, so that she became a mother by the Sun. In the Vishnu Purana he is represented as cursing Indra for treating with disrespect a garland which the sage presented to him. The curse was that "his sovereignty over the three worlds should be subverted," and under it Indra and the gods grew weak and were overpowered by the Asuras. In their extremity they resorted to Vishnu, who directed them to churn the ocean of milk for the production of the Amrita (water of life) and other precious things. In the Mahā-bhārata it is stated that on one occasion Krishna entertained him hospitably, but omitted to wipe the fragments of food from the foot of the sage. this the latter grew angry and foretold how Krishna should be killed. The Vishnu Purāna states that Krishna fell according to "the imprecation of Dur-vāsas," and in the same work Durvāsas is made to describe himself as one "whose nature is stranger to remorse." At DUR-VĀSASA PURANA. One of the eighteen Upa Purānas. See Purana. DUR-YODHANA. 'Hard to conquer.' The eldest son of King Dhrita-rashtra, and leader of the Kaurava princes in the great war of the Maha-bhārata. His birth was somewhat marvellous. (See Gandhari.) Upon the death of his brother Pandu, Dhrita-rashtra took his five sons, the Pandava princes, to his own court, and had them educated with his hundred sons. Bickerings and jealousies soon sprang up between the cousins, and Dur-yodhana took a special dislike to Bhima on account of his skill in the use of the club. Dur-yodhana had learnt the use of this weapon under Bala-rāma, and was jealous of any rival. He poisoned Bhima and threw his body into the Ganges, but Bhima sank to the regions of the Nagas, where he was restored to health and vigour. When Dhrita-rashtra proposed to make Yudhishthira heir-apparent, Dur-yodhana strongly remonstrated, and the result was that the Pandavas went into exile. Even then his animosity pursued them, and he laid a plot to burn them in their house, from which they escaped and retaliated upon his emissaries. After the return of the Pandavas from exile, and their establishment at Indra-prastha, his anget was further excited by Yudhi-shthira's performance of the Raja-suya sacrifice. He prevailed on his father to invite the Pandavas to Hastinapura to a gambling match, in which, with the help of his confederate Sakuni, he won from Yudhi-shthira everything he possessed, even to the freedom of himself, his brothers, and his wife Draupadi. Dur-yodhana exultingly sent for Draupadi to act as a slave and sweep the room. When she refused to come, his brother, Duh-sasana, dragged her in by the hair of her head, and Dur-yodhana insulted her by inviting her to sit upon his knee. This drew from Bhima a vow that he would one day smash Dur-yodhana's thigh. Dhrita-rashtra interfered, and the result of the gambling was that the Pandavas again went into exile, and were to remain absent thirteen years. While the Pandavas were living in the forest, Dur-yodhana went out for the purpose of gratifying his hatred with a sight of their poverty. He was attacked and made prisoner by the Gandharvas, probably hill people, and was rescued by the Pandavas. This incident greatly mortified him. The exile of the Pandavas drew to a close. War was inevitable, and both parties prepared for the struggle. Dur-yodhana sought the aid of Krishna, but made the great mistake of accepting Krishna's army in preference to his personal attendance. He accompanied his army to the field, and on the eighteenth day of the battle, after his party had been utterly defeated, he fled and hid himself in a lake, for he was said to possess the power of remaining under water. He was discovered, and with great difficulty, by taunts and sarcasms, was induced to come out. It was agreed that he and Bhima should fight it out with clubs. The contest was long and furious, and Dur-yodhana was getting the best of it, when Bhima remembered his vow, and, although it was unfair to strike below the waist, he gave his antagonist such a violent blow on the thigh that the bone was smashed and Dur-yodhana fell. Then Bhima kicked DUR-YODHANA-DWIJARSHIS. 101 him on the head and triumphed over him. Left wounded and alone on the field, he was visited by Aswatthaman, son of Drona, and two other warriors, the only survivors of his army. He thirsted for revenge, and directed them to slay all the Pandavas, and especially to bring him the head of Bhima. These men entered the camp of the enemy, and killed the five youthful sons of the Pandavas. The version of the Maha-bhārata used by Wheeler adds that these warriors brought the heads of the five youths to Dur-yodhana, representing them to be the heads of the five brothers. Dur-yodhana was unable in the twilight to distinguish the features, but he exulted greatly, and desired that Bhima's head might be placed in his hands. With dying energy he pressed it with all his might, and when he found that it crushed, he knew that it was not the head of Bhima. Having discovered the deception that had been played upon him, with a redeeming touch of humanity he reproached Aswatthāman for his horrid deed in slaying the harmless youths, saying, with his last breath, "My enmity was against the Pandavas, not against these innocents." Dur-yodhana was called also Su-yodhana, 'good fighter.' DUSHANA. A Rakshasa who fought as one of the generals of Ravana, and was killed by Rāma. He was generally associated with Ravana's brother, Khara. A valiant king of the He was husband of DUSHMANTA, DUSHYANTA. Lunar race, and descended from Puru. Sakuntala, by whom he had a son, Bharata. yanta and Sakuntala, her separation from him, and her restoration through the discovery of his token-ring in the belly of a fish, form the plot of Kāli-dāsa's celebrated play Sakuntalā. DŪTANGADA. The ambassador Angada.' A short play founded on the mission of Angada to demand from Rāvana the restoration of Sītā. It is attributed to a poet named Subhata. DWAIPAYANA. See Vyasa. DWAPARA YUGA. The third age of the world, extending to 864,000 years. See Yuga. DWARAKA, DWARAVATI. The city of gates.' Krishna's capital, in Gujarat, which is said to have been submerged by the ocean seven days after his death. It is one of the seven sacred cities. Also called Abdhi-nagari. DWIJARSHIS. (Dwija-rishis.) See Brahmarshis. 102 DWIPA-EKA-CHAKRA. DWIPA. An insular continent. The Dwipas stretch out from the mountain Meru as their common centre, like the leaves of a lotus, and are separated from each other by distinct circumambient oceans. They are generally given as seven in number: -1. Jambu, 2. Plaksha or Go-medaka, 3. Sālmala, 4. Kusa, 5. Krauncha, 6. Saka, 7. Pushkara; and the seas which surround them are-1. Lavana, salt water; 2. Ikshu, sugar-cane juice; 3. Sura, wine; 4. Sarpis or Ghrita, clarified butter; 5. Dadhi, curds; 6. Dugdha or Kshira, milk; 7. Jala, fresh water. In the Maha-bharata four Dwipas are named:-1. Bhadraswa, 2. Ketu-māla, 3. Jambu-dwipa, 4. Uttara Kuru. Jambu-dwīpa has nine varshas or subdivisions:-1. Bharata, 2. Kim-purusha, Kin-nara, 3. Hari-varsha, 4. Ila-vrita, which contains Meru; 5. Ramyaka, 6. Hiran-maya, 7. Uttara Kuru, 8. Bhadraswa, 9. Ketu-māla. According to the Vishnu Purana, Bharata-varsha or India is divided into nine Dwipas or portions:-1. Indra-dwipa, 2. Kaserumat, 3: Tāmra-varna, 4. Gabhastimat, 5. Naga-dwipa, 6. Saumya, 7. Gandharva, 8. Vāruna; 9. is generally left without a name in the books, but Bhaskara Āchārya calls it Kumāraka. DWIVIDA. 1. An Asura in the form of a great ape, who was an implacable foe of the gods. He stole Bala-rāma's ploughshare weapon and derided him. This was the beginning of a terrific fight, in which Dwivida was felled to the earth, and "the crest of the mountain on which he fell was splintered into a hundred pieces by the weight of his body, as if the Thunderer had shivered it with his thunderbolt." 2. A monkey ally of Rama. DYAUS. The sky, heaven. In the Vedas he is a masculine deity, and is called occasionally Dyaus-pitri, 'heavenly father,' the earth being regarded as the mother. He is father of Ushas, the dawn. Cf. Zeus, Deus, Jovis, Ju-piter. Dyava-prithivi, 'heaven and earth,' are represented as the universal parents, not only of men but of gods; but in other places they are spoken of as having been themselves created; and then, again, there are speculations as to their origin and priority. In one hymn it is asked, "Which of these two was the first and which the last? How have they been produced? Who knows?" The Satapatha Brahmana declares in favour of the earth, saying, "This earth is the first of created beings." EKA-CHAKRA. A city in the country of the Kichakas, where, by advice of Vyasa, the Pandavas dwelt for a time during |