YADAVA A descendant of Yadu. The Yadavas were the celebrated race in which Krishna was born. At the time of his birth they led a pastoral life, but under him they established a kingdom at Dwaraka in Gujarat. All the Yadavas who were present in that city after the death of Krishna perished in it when it was submerged by the ocean. Some few were absent, and perpetuated the race, from which many princes and chiefs still claim their descent. The great Rajas of Vijaya-nagara asserted themselves as its representatives. The Vishnu Purina says of this race, “Who shall enumerate the whole of the mighty men of the Yadava race, who were tens of ten thousands and hundreds of hundred thousands in numbers?”

YADU Son of King Yayati of the Lunar race, and founder of the line of the Yadavas in which Krishna was born. He refused to bear the curse of decrepitude passed upon his father by the sage Sukra, and in consequence he incurred the paternal curse, “Your posterity shall not possess dominion.” Still he received from his father the southern districts of his kingdom, and his posterity prospered. 

YAJA A Brahman of great sanctity, who, at the earnest solicitation of King Drupada, and for the offer of ten millions of kine, performed the sacrifice through which his “altar-born” children, Dhrishta-dyumna and Draupadi, came forth from the sacrificial fire. 

YAJNA ‘Sacrifice.’ Sacrifice personified in the Puranas as son of Ruchi and husband of Dakshina. He had the head of a deer, and was killed by Vira-bhadra at Daksha's sacrifice. According to the Hari-vansa he was raised to the planetary sphere by Brahma, and made into the constellation Mriga-siras (deer-head). 

YAJNA-DATTA-BADHA ‘The death of Yajna-datta.’ An episode of the Ramayana. It has been translated into French by Chezy. 

YAJNA-PARIBHASHA A Sutra work by Apastambha. 

YAJNA-SENA A name of Drupada. 

YAJNAWALKYA A celebrated sage, to whom is attributed the White Yajur-veda, the Satapatha Brahmana, the Brihad Aranyaka, and the code of law called Yajnawalkya-smriti. He lived before the grammarian Katyayana, and was probably later than Manu; at any rate, the code bearing his name is posterior to that of Manu. He was a disciple of Bash-kali, and more particularly of Vaisampayana. The Maha-bharata makes him present at the Raja-suya sacrifice performed by Yudhi-shthira; and according to the Satapatha Brahmana he flourished at the court of Janaka, king of Videha and father of Sita. Janaka had long contentions with the Brahmans, in which he was supported, and probably prompted, by Yajnawalkya. This sage was a dissenter from the religious teaching and practices of his time, and is represented as contending with and silencing Brahmans at the court of his patron. A Brahman named Vidagdha Sakalya was his especial adversary, but he vanquished him and cursed him, so that “his head dropped off, and his bones were stolen by robbers.” Yajnawalkya also is represented as inculcating the duty and necessity of religious retirement and meditation, so he is considered as having been the originator of the Yoga doctrine, and to have helped in preparing the world for the preaching of Buddha. He had two wives, Maitreyi and Katyayani, and he instructed the former in his philosophical doctrine. Max Muller quotes a dialogue between them from the Satapatha Brahmana (Ancient Sanskrit Literature, p. 22), in which the sage sets forth his views.

The White Yajur-veda originated in a schism, of which Yajnawalkya was a leader, if not the author. He was the originator and compiler of this Veda, and according to some it was called Vajasaneyi Sanhita, from his surname Vajasaneya. See Veda.

What share Yajnawalkya had in the production of the Sata- patha Brahmana and Brihad Aranyaka is very doubtful. Some part of them may, perhaps, have sprung directly from him, and they were probably compiled under his superintendence; but it may be, as some think, that they are so called because they treat of him and embody his teaching. One portion of the Brihad Aranyaka called the Yajnawalkiya Kanda, cannot have been his composition, for it is devoted to his glorification and honour, and was probably written after his death.

The Smriti, or code of law which bears the name of Yajna-walkya, is posterior to that of Manu, and is more precise and stringent in its provisions. Its authority is inferior only to that of Manu, and as explained and developed by the celebrated commentary Mitakshara, it is in force all over India except in Bengal proper, but even there the original text book is received. The second century A.D. has been named as the earliest date of this work. Like Manu, it has two recensions, the Brihad and Vriddha, perhaps more. The text has been printed in Calcutta, and has been translated into German by Stenzler and into English by Roer and Montriou. 

YAJUR or YAJUSH The second Veda. See Veda. 

YAKSHAS A class of supernatural beings attendant on Kuvera, the god of wealth. Authorities differ as to their origin. They have no very special attributes, but they are generally considered as inoffensive, and so are called Punya-janas, ‘good people,’ but they occasionally appear as imps of evil. It is a Yaksha in whose mouth Kali-dasa placed his poem Megha-duta (cloud messenger). 

YAKSHA-LOKA See Loka. 

YAKSHI, YAKSHINl 1. A female Yaksha. 2. Wife of Kuvera. 3. A female demon or imp attendant on Durga. 

YAMA ‘Restrainer.’ Pluto, Minos. In the Vedas Yama is god of the dead, with whom the spirits of the departed dwell. He was the son of Vivaswat (the Sun), and had a twin-sister named Yami or Yamuna. These are by some looked upon as the first human pair, the originators of the race; and there is a remarkable hymn, in the form of a dialogue, in which the female urges their cohabitation for the purpose of perpetuating the species. Another hymn says that Yama “was the first of men that died, and the first that departed to the (celestial) world.” He it was who found out the way to the home which cannot be taken away: “Those who are now born (follow) by their own paths to the place whither our ancient fathers have departed.” “But,” says Dr. Muir, “Yama is nowhere represented in the Rig-veda as having anything to do with the punishment of the wicked.” So far &c is yet known, “the hymns of that Veda contain no prominent mention of any such penal retribution.... Yama is still to some extent an object of terror. He is represented as having two insatiable dogs with four eyes and wide nostrils, which guard the road to his abode, and which the departed are advised to hurry past with all possible speed. These dogs are said to wander about among men as his messengers, no doubt for the purpose of summoning them to their master, who is in another place identified with death, and is described as sending a bird as the herald of doom.”

In the epic poems Yama is the son of the Sun by Sanjna (conscience), and brother of Vaivaswata (Manu). Mythologically he was the father of Yudhi-shthira. He is the god of departed spirits and judge of the dead. A soul when it quits its mortal form repairs to his abode in the lower regions; there the recorder, Chitra-gupta, reads out his account from the great register called Agra-sandhani, and a just sentence follows, when the soul either ascends to the abodes of the Pitris (Manes), or is sent to one of the twenty-one hells according to its guilt, or it is born again on earth in another form. Yama is regent of the south quarter, and as such is called Dakshinasa-pati He is represented as of a green colour and clothed with red. He rides upon a buffalo, and is armed with a ponderous mace and a noose to secure his victims.

In the Puranas a legend is told of Yama having lifted his foot to kick Chhaya, the handmaid of his father. She cursed him to have his leg affected with sores and worms, but his father gave him a cock which picked off the worms and cured the discharge. Through this incident he is called Sirna-pada, ‘shrivelled foot.’

Yama had several wives, as Hemamala, Su-sila, and Vijaya. He dwells in the lower world, in his city Yama-pura. There, in his palace called Kalichi, he sits upon his throne of judgment, Vichara-bhu. He is assisted by his recorder and councillor, Chitra-gupta, and waited upon by his two chief attendants and custodians, Chanda or Maha-chanda, and Kala-pursusha. His messengers, Yama-dutas, bring in the souls of the dead, and the door of his judgment-hall is kept by his porter, Vaidhyata.

Yama has many names descriptive of his office; He is Mrityu, Kala, and Antaka, ‘death;’ Kritanta, ‘the finisher;’ Samana, ‘the settler;’ Dandi or Danda-dhara, ‘the rod-bearer;’ Bhima-sasana, ‘of terrible decrees;’ Pasi, ‘the noose-carrier;’ Pitri-pati, ‘lord of the manes;’ Preta-raja, ‘king of the ghosts;’ Sraddha-deva, ‘god of the exequial offerings;’ and especially Dharma-raja, ‘king of justice.’ He is Audumbara, from Udumbara, ‘the fig-tree,’ and from his parentage he is Vaivaswata There is a Dharma-sastra which bears the name of Yama. 

YAMA-VAIVASWATA Yama as son of Vivaswat. 

YAMI The goddess of the Yamuna river. Sister of Yama (q.v.). 

YAMUNA The river Jumna, which rises in a mountain called Kalinda (Sun). The river Yamuna is personified as the daughter of the Sun by his wife Sanjna. So she was sister of Yama. 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-weapon, 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 thinks 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, Surya-ja, from her father, and Tri-yama. 

YASKA The author of the Nirukta, the oldest known gloss upon the text of the Vedic hymns. Yaska lived before the time of Panini, 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 Wife of the cowherd Nanda, and foster-mother of Krishna. 

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 Rakshasas though associated with them, but in the epic poems and Puranas they are identified. Twelve Yatu-dhanas are named in the Vayu Purana, 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. 

YAVA-KRl, YAVA-KRITA ‘Bought with barley.’ Son of the sage Bharadwaja. He performed great penances in order to obtain a knowledge of the Vedas without study, and having obtained this and other boons from Indra, he became arrogant and treated other sages with disrespect. He made love to the wife of Paravasu, son of his father's friend, Raibhya. 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. Before his death he cursed Paravasu to be the death of his father, Raibhya, 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 Raibhya (q.v.). -Maha-bharata. 

YAVANAS Greeks, **, the Yavans of the Hebrew. The term is found in Panini, who speaks of the writing of the Yavanas. The puranas 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 intended by the term. In the Bactrian Pali inscriptions of King Priyadarsi the word is contracted to Yona, and the term Yona- raja “is associated with the name of Antiochus, probably Antiochus the Great, the ally of the Indian prince Sophagasenas, about B.C. 210.” The puranas 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 Pushpa-mitra, a Mauryan general, who dethroned his master and took the throne. In modem 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 Sarmishtha, from the former of whom was born Yadu, and from the latter Puru, the respective founders of the two great lines of Yadavas and Pauravas. In all he had five sons, the other three being Druhyu, Turvasu, and Anu. He was a man of amorous disposition, and his infidelity to Devayani brought upon him the curse of old age and infirmity from her father, Sukra. This curse Sukra consented to transfer to anyone of his sons who would consent to bear it. All refused except Puru, who undertook to resign his youth in his father's favour. Yayati, 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 Yayati's decrepitude is first told in the Maha-bharata. The above is the version of the Vishnu Purina In the Padma it is told in a different manner. Yayati was invited to heaven by Indra, who sent Matali, his charioteer, to fetch his guest. On their way they held a philosophical discussion, 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 complained that men no longer died, and so Indra sent Kama-deva, god of love, and his 'daughter, Asruvindumati, to excite a passion 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 instigation of Indra, persuaded her husband to return to heaven, and he then restored to Puru his youth. The Bhagavata Purana 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 tile 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 Sarmishtha. 

YOGA A school of philosophy. See Darsana and Yajnawalkya.  

YOGA-NIDRA ‘The sleep of meditation.’ Personified delusion. The great illusory energy of Vishnu and the illusory power manifested in Devi as Maha-maya, the great illusion. 

YOGINl A sorceress. The Yoginis are eight female demons attendant on Durga. Their names are Marjani, Karpura-tilaka, Malaya-gandhini Kaumudika, Bherunda, Matali, Nayaki, and Jaya or Subhachara; Su-lakshana, Su-nanda. 

YONI The female organ. Alone, or in combination with the Linga, it is an object of worship by the followers of the Saktis. 

YUDHI-SHTHIRA. The eldest of the five Pandu 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 calm, passionless judgment, strict veracity, unswerving rectitude, and rigid justice. He was renowned as a ruler and director, but not as a warrior. Educated at the court of his uncle, Dhrita-rashtra, he received from the family preceptor, Drona, a military training, and was taught the use of the spear. When the time came for naming the Yuva-raja or heir-apparent to the realm of Hastina-pura, the Maha-raja Dhrita-rashtra selected Yudhi-shthira in preference to his own eldest son, Dur-yodhana. A long-standing jealousy between the Pandava and Kaurava princes then broke forth openly. Dur-yodhana expostulated with his father, and the end was that the pandava went in honourable banishment to the city of Varanavata. The jealousy of Dur-yodhana pursued them, and his emissaries laid a plot for burning the brothers in their dwelling- house. Yudhi-shthira'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 pandavas and their mother had perished. When Draupad had been won at the swayam-vara, Yudhi-shthira, 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 Vyasa, 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. The arms of the family were kept in the house of Yudhi-shthira, and an alarm of robbery being raised, Arjuna rushed there to procure his weapons while Draupadi was present. He thus incurred the pain of exile, and departed, though Yudhi-shthira endeavoured to dissuade him by arguing that the elder brother of a fatherless family stood towards his juniors in the position of a father. After the return of the Pandavas from exile and their establishment at Indra-prastha, the rule of Yudhi-shthira is described as having been most excellent and prosperous. The Raja "ruled his country with great justice, protecting his subjects as his own sons, and subduing all his enemies round about, so that every man was without fear of war or disturbance, and gave his whole mind to the performance of every religious duty. And the Raja had plenty of rain at the proper season, and all his subjects became rich; and the virtues of the Raja were to be seen in the great increase of trade and merchandise, in the abundant harvests and the prolific cattle. Every subject of the Raja was pious; there were no liars, no thieves, and no swindlers; and there were no droughts, no floods, no locusts, no conflagrations, no foreign invasions, and no parrots to eat the grain. The neighbouring Rajas, despairing of conquering Raja Yudhi-shthira, were very desirous of securing his friendship. Meanwhile Yudhi-shthira, though he would never acquire wealth by unfair means, yet prospered so exceedingly that had he lavished his riches for a thousand years no diminution would ever have been perceived." After the return of his brother Arjuna from exile, Yudhi-shthira determined to assert his supremacy by performing the Raja-suya sacrifice, and this led to a war with Jarasandha, Raja of Magadha, who declined to take part in it, and was in consequence defeated and killed. The dignity which Yudhi-shthira had gained by the performance of the sacrifice rekindled the jealousy of Dur-yodhana and the other Kauravas. They resolved to invite their cousins to a gambling match, and to cheat Yudhi-shthira of his kingdom. Yudhi-shthira ,vas very unwilling to go, but could not refuse his uncle's invitation. Sakuni, maternal uncle of Dur-yodhana, was not only a skilful player but also a dexterous cheat. He challenged Yudhi-shthira to throw dice with him, and Yudhi-shthira, after stipulating for fair-play, began the game. He lost his all, his kingdom, his brothers, himself, and his wife, all of whom became slaves. When Draupadi was sent for as a slave and refused to come, Duh-sasana dragged her into the hall by the hair, and both he and Dur-yodhana grossly insulted her. Bhima was half mad with rage, but Yudhi-shthira's sense of right acknowledged that Draupadi was a slave, and he forbade Bhima and his brothers to interfere. When the old Maha-raja Dhrita-rashtra was informed of what had passed, he came into the assembly, and declaring that his sons had acted wrongfully, he sent Draupadi and her husbands away, imploring them to forget what had passed. Duryodhana was very wroth, and induced the Maha-raja to allow another game to avoid war, the condition being that the losers should go into exile for thirteen years, and should remain concealed and undiscovered during the whole of the thirteenth year. The game was played, and loaded dice gave Sakuni the victory, so the Pandavas went again into exile. During that time they rendered a service to Duryodhana by rescuing him and his companions from a band of marauders who had made them prisoners. When Jayad-ratha, king of Sindhu, was foiled in his attempt to carry off Draupadi, the clemency of Yudhi-shthira led him to implore his brothers to spare their ceptive's life. As the thirteenth year of exile approached, in order to keep themselves concealed, the five brothers and Draupadi went to the country of Virata and entered into the service of the Raja. Yudhi-shthira's office was that of private companion and teacher of dice-playing to the king. Here Yudhi-shthira suffered his wife Draupadi to be insulted, and dissuaded his brothers from inter-fering, lest by so doing they should discover themselves. When the term of exile was concluded, Yudhi-shthira sent an envoy to Hastina-pura asking for a peaceful restoration to the Pandavas of their former position. The negotiations failed, and Yudhi-shthira invited Krishna to go as his representative to Hastina-pura. Notwithstanding Yudhi-shthira's longing for peace the war began, but even then Yudhi-shthira desired to withdraw, but was overruled by Krishna.

Yudhishthira fought in the great battle, but did not distinguish himself as a soldier. The version of the Maha-bharata given in Mr. Wheeler's work makes him guilty of downright cowardice. At the instigation of Krishna he compassed the death of Drona by conveying to that warrior false intelligence of the death of his son Aswatthaman, and his character for veracity was used to warrant the truth of the representation. His son science would not allow him to tell a downright lie, but it was reconciled to telling a lying truth in killing an elephant named Aswatthaman, and informing the fond father that Aswatthaman was dead. He retreated from a fight with Kama, and afterwards reproached Arjuna for not having supported him and Bhima. This so irritated Arjuna that he would have killed him on the spot had not Krishna interposed. After the great battle was over Krishna saluted him king, but he showed great disinclination to accept the dignity. His sorrow for those who had fallen was deep, especially for Karna, and he did what he could to console the bereaved Dhrita-rashtra and Gandhari, as well as the many other sufferers. He was made king, and was raised to the throne with great pomp, he acting as ruler under the nominal supremacy of the old King Dhrita-rashtra. There, after an interval, he asserted his universal supremacy by performing the great Aswa-medha sacrifice. The death of Krishna at Dwaraka and regrets for the past embittered the lives of the pandavas, and they resolved to withdraw from the world. Yudhi-shthira appointed Parikshit, grandson of Arjuna, to be his successor, and the five brothers departed with Draupadi to the Himalayas on their way to Swarga. The story of this journey is told with great feeling in the closing verses of the Maha-bharata. See Maha-bharata. Yudhi-shthira had a son named Yaudheya by his wife Devika; but the Vishnu Purana makes the son's name Devaka and the mother's Yaudheyi.  

YUGA An age of the world. Each of these ages is preceded by a period called its Sandhya or twilight, and is followed by another period of equal length called Sandhyansa, 'portion of twilight,' each being equal to one-tenth of the Yuga. The Yugas are four in number, and their duration is first computed by years of the gods:-

1.     Krita Yuga         *        *        *        *        *        4000

         Sandhya          *        *        *        *        *         400  

         Sandhyansa      *        *        *        *        *         400

                                                        Total                4,800

2.     Treta Yuga         *        *        *        *        *        3000

        Sandhya            *        *        *        *        *         300 

        Sandhyansa        *        *        *        *        *         300

                                               Total                3,600

3.       Dwapara Yuga    *        *        *        *        *      2000

Sandhya,           *        *        *        *        *       200

Sandhyansa,       *        *        *        *        *       200

                                                Total               2,400 

4.     Kali Yuga         *        *        *        *        *        1000

       Sandhya          *        *        *        *        *          100

       Sandhyansa      *        *        *        *        *          100

                                                         Total              1,200

                                                                            12,000 

But a year of the gods is equal to 360 years of men, so

4800 x 360 =         1,728,000

3600 x 360 =         1,296,000

2400 x 360 =         864,000

1200 x 360 =         432,000 
                                  _________
                         Total: 4,320,000  

years, forming the period called a Maha-yuga or Manwantara. Two thousand Maha-yugas or 8,640,000,000 years make a Kalpa or night and a day of Brahma.

This elaborate and practically boundless system of chronology was invented between the age of the Rig-veda and that of the Maha-bharata. No traces of it are to be found in the hymns of the Rig, but it was fully established in the days of the great epic, In this work the four ages are described at length by Hanumat, the learned monkey chief, and from that description the following account has been abridged :-

The Krita is the age in which righteousness is eternal, when duties did not languish nor people decline. No efforts were made by men, the fruit of the earth was obtained by their mere wish. There was no malice, weeping, pride, or deceit; no contention, no hatred, cruelty, fear, affliction, jealousy, or envy, The castes alike in their functions fulfilled their duties, were unceasingly devoted to one deity, and used one formula, one rule, and one rite. Though they had separate duties, they had but one Veda and practised one duty.

In the Treta Yuga sacrifice commenced, righteousness decreased by one-fourth; men adhered to truth, and were devoted to a righteousness dependent on ceremonies. Sacrifices prevailed with holy acts and a variety of rites. Men acted with an object in view, seeking after reward for their rites and their gifts; and were no longer disposed to austerities and to liberality from a simple feeling of duty.

In the Dwapara Yuga righteousness was diminished by a half. 'The Veda became fourfold. Some men studied four Vedas, others three, others two, others one, and some none at all Ceremonies were celebrated in a great variety of ways. From the decline of goodness only few men adhered to truth. When men had fallen away from goodness, many diseases, desires, and calamities, caused by destiny, assailed them, by which they were severely afflicted and driven to practise austerities, Others desiring heavenly bliss offered sacrifices. Thus men declined through unrighteousness.

In the Kali Yuga righteousness remained to the extent of one-fourth only. Practices enjoined by the Vedas, works of righteousness, and rites of sacrifice ceased. Calamities, diseases, fatigue, faults, such as anger, &c., distresses, hunger, and fear prevailed. As the ages revolve righteousness declines, and the people also decline. When they decay their motives grow weak, and the general decline frustrates their aims.-Muir, i. 144.

In the Krita Yuga the duration of life was four thousand years, in the Treta three thousand, in the Dwapara two thousand. In the Kali Yuga there is no fixed measure. Other passages of the Maha-bharata indicate, “that the Krita Yuga was regarded as an age in which Brahmans alone existed, and that Kshatriyas only began to be born in the Treta.” 

YUGAN-DHARA A city in the Panjab. A people dwelling there and in the vicinity. 

YUVANASWA A king of the Solar race, father of Mandhatri. A legend represents this son as being conceived by and born of his father. 

YUVA-RAJA ‘Young king.’ The heir-apparent to a throne. 

YUYUDHANA A name of Satyaki.