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" The sacrifice is broken up, and, in the words of Wilson, " Indra is knocked down and trampled on, Yama has his staff broken, Saraswati and the Matris have their noses cut off, Mitra or Bhaga has his eyes pulled out, Pushan has his teeth knocked down his throat, Chandra (the moon) is pummelled, Yahni's (fire's) hands are cut off, Bhrigu loses his beard, the Brahmans are pelted with stones, the Prajapatis are beaten, and the gods and demigods are run through with swords or stuck with arrows." Daksha then, in great terror, propitiated the wrathful deity and acknowledged his supremacy. According to some versions, Daksha himself was decapitated and his head thrown into the fire. /S'iva subsequently restored him and the DAKSHA-SAVARNA—DAMBHODBHA VA. 79 other dead to life, and as Daksha's Tiead could not be found, it was replaced by that of a goat or ram. The Hari-van-sa, in its glorification of Vishwu, gives a different finish to the story. The sacrifice was destroyed and the gods fled in dismay, till Yishwu intervened, and seizing /Siva by the throat, compelled him to desist and acknowledge his master. " This," says Wilson, " is a legend of some interest, as it is obviously intended to intimate a struggle between the worship- pers of >5'iva and VisliTZu, in which at first the latter, but finally the former, acquired the ascendancy." Daksha was a lawgiver, and is reckoned among the eighteen writers of Dharma-5astras. The name Daksha was borne by several other persons. DAKSHA-SAYAEA^A. The ninth Manu. See Manu. DAKSHAYAATA. Connected with Daksha. A son or de- scendant of that sage. DAKSHAYAA'l. A name of Aditi as daughter of Daksha. DAKSHIYA. A present made to Brahmans ; the honora- rium for the performance of a sacrifice. This is personified as a goddess, to whom various origins are assigned. DAKSHIYACHAKIS. Followers of the right-hand form of S'akta worship. See Tantra. D AMA. A son, or, according to the Yishwu Purawa, a grand- son of King Marutta of the Solar race. He rescued his bride Su-mana from his rivals, and one of them, named Yapushmat, subsequently killed Marutta, who had retired into the woods after relinquishing his crown to his son. Dama in retaliation killed Yapushmat and offered his blood in the funeral rites of Marutta, while he made an oblation of part of the flesh, and with the rest fed the Brahmans who were of Kakshasa descent. DAMA-GHOSHA. King of Chedi and father of ^S'isu-pala. DAMAYANTI Wife of Nala and heroine of the tale of Nala and Damayanti. She is also known by her patronymic Bhaimi. See Nala. DA]\IBHODBHAYA. A king whose story is related in the Maha-bharata as an antidote to pride. He had an overweening conceit of his own prowess, and when told by his Brahmans that he was no match for ISTara and Narayawa, who were living as ascetics on the Gandha-madana mountain, he proceeded thither with his army and challenged them. They endeavoured to dis- 8o DAMODARA—DARSANA. suade him, but lie insisted on fighting. !N"ara then took a hand- ful of straws, and using them as missiles, they whitened all the air, and penetrated the eyes, ears, and noses of the assailants, until Dambhodbhava fell at ISTara's feet and begged for peace. DAMODAEA. A name given to Kr?shwa because his foster- mother tried to tie him up with a rope (dclma) round his belly (udara). DAXAVAS. Descendants from Danu by the sage Kasyapa. They were giants who warred against the gods. See Daityas. DAiVDA-DHARA. ' The rod-bearer.' A title of Yama, the god of death. D AiVDAKA. The ara^iya or forest of Dandaka, lying between the Godavari and ISTarmada. It was of vast extent, and some passages of the Ramayawa represent it as beginning immediately south of the Yamuna. This forest is the scene of many of Rama and Sita's adventures, and is described as "a wilderness over which separate hermitages are scattered, while wild beasts and Rakshasas everywhere abound." DANTA-YAKTRA. A Danava king of Kariisha and son of Vriddha-sarma. He took a side against li.rish7ia, and was even- tually killed by him. DAXU. A Danava. Also the mother of the Danavas. The demon Kabandha (q.v.). DARADA. A country in the Hindu Kush, bordering on Kashmir. The people of that country, " the Durds, are still where they were at the date of the text (of the Yish^iu Purarza) and in the days of Strabo and Ptolemy ; not exactly, indeed, at the sources of the Indus, but along its course above the Hima- laya, just before it descends to India." — Wilson. D AREAS. 'Tearers.' Rakshasas and other destructive demons. DARDURA. Name of a mountain in the south ; it is associated with the Malaya mountain in the Maha-bharata. DARa^ANA. 'Demonstration.' The ShacZ-dar^'anas or six demonstrations, i.e., the six schools of Hindu philosophy. All these schools have one starting-point, ex nihilo nihil fit ; and all have one and the same final object, the emancipation of tlie soul from future birth and existence, and its absorption into the supreme soul of the universe. These schools are : — I. Nyaya, founded by the sage Gotama. The word nyaya DARSANA. 8 1 means propriety or fitness, the proper method of arriving at a conclusion by analysis. This school has been called the Logical School, bnt the term is applicable to its method rather than to its aims. It is also said to represent " the sensational aspect of Hindu philosophy," because it has "a more pointed regard to the fact of the five senses than the others have, and treats the external more frankly as a solid reahty." It is the exoteric school, as the Yedanta is the esoteric. 2. Vaiseshika, founded by a sage named Kawada, who lived about the same time as Gotama. It is supplementary to the Nyaya, and these two schools are classed together. It is called the Atomic School, because it teaches the existence of a transient world composed of aggregations of eternal atoms. Eoth the Nyaya and Vai^eshika recognise a Supreme Being. 3. Sankhya. The Sankhya and Yoga are classed together because they have much in common, but the Sankhya is atheis- tical, while the Yoga is theisticaL The Sankhya was founded by the sage Kapila, and takes its name from its numeral or dis- criminative tendencies. The Sankhya-Karika, the text-book of this school, has been translated by Colebrooke and Wilson, and part of the aphorisms of Kapila were translated for the Biblio- theca Indica by the late Dr. Eallantyne. 4. Yoga. This school was founded by Patanjali, and from his name is also called Patanjala. It pursues the method of tlie Sankhya and holds with many of its dogmas, but it asserts the existence not only of individual souls, but of one all-pervading spirit, which is free from the influences which aff'ect otlier souls. 5. Purva-mimansa. 6. Uttara-mlmansa. The prior and later Mimansas. These are both included in the general term Yedanta, but the Piirva-mimansa is commonly known as the JMlmansa and the Uttara-mimansa as the Yedanta, ' the end or object of the Yedas.' The Piirva-mimansa was founded by Jaimini, and the Uttara-mimansa is attributed to Yyasa, the arranger of the Yedas. " The object of both these schools is to teach the art of reasoning with the express purpose of aiding the interpretation of the Yedas, not only in the speculative but the practical por- tion." The principal doctrines of the Yedanta (Uttara) are that " God is the omniscient and omnipotent cause of the existence, continuance, and dissolution of the universe. Creation is an act of his will ; he is both the efficient and the material cause of the F 82 DARSANA. world." At the consummation of all things all are resolved into him. He is " the sole-existent and universal soul," and besides him there is no second principle ; he is adivaita, ' without a second.' *Sankaracharya was the great apostle of this school The period of the rise of these schools of philosophy is uncer- tain, and is entirely a matter of inference, but they are probably later than the fifth century B.C. The Yedanta (Uttara-mimansa) is apparently the latest, and is supposed to have been evoked by the teachings of the Buddhists. This would bring it to within three or four centuries B.c. The other schools are to all appear- ance older than the Yedanta, but it is considered by some that all the schools show traces of Buddliist influences, and if so, the dates of all must be later.