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It is a question whether Hindu philosophy is or is not indebted to Greek teaching, and the later the date of the origin of these schools the greater is the possi- bihty of Greek influence. Mr. Colebrooke, the highest authority on the subject, is of opinion that " the Hindus were in this instance the teachers, not the learners." Besides the six schools, there is yet a later system known as the Paurawik and the Eclectic school. The doctrines of this school are expounded in the Bhagavad-gita (q.v.). The merits of the various schools have been thus summed up : — " AYlien we consider the six Darsanas, we shall find that one of them, the Uttara-mimansa, bears no title to be ranked by the side of the others, and is really little more than a mystical explanation of the practical injunctions of the Vedas. We shall also admit that the earlier Vedanta, very different from the school of JSTihilists now existing under that name, was chiefly a controversial essay, seeking to support the theology of sacred writ, but borrowing all its philosophical portions from the Yoga school, the most popular at the time of its composition. Lastly, the Nyaya is little more than a treatise on logic, introducing the doc- trines of the theistic Sankhya ; while the A^aiseshika is an essay on I)hysics, with, it is true, the theory of atoms as its distinguishing mark, though even to this we feel inclined to refuse the imputa- tion of novelty, since we find some idea of it lurking obscurely in the theory of subtile elements which is brought forward in Kapila's Sankhya. In short, the basis of aU Indian pliilosoi)liy, if indeed we may not say the only system of philosophy really discovered in India, is the Sankhya, and this forms the basis DARUKA—DASARHA. 83 of the doctrines expounded in the Bhagavad-gita." — Cochhurn Thomson. Colebrooke's Essays are the great authorities on Hindu philo- soj)hy. Ballantyne has translated many of the original aphorisms, and he, Cockburn Thomson, Hall, Banerjea, and others have written on the subject. DxlRUKA. Ivr/sh?ia's charioteer, and his attendant in his last days. DA^'A-KUMARA-CHARITA. ' Tales of the ten princes,' by Sti 'Ddiiidl. It is one of the few Sanskrit works written in prose, but its style is so studied and elaborate that it is classed as a Kavya or poem. The tales are stories of common life, and display a low condition of morals and a corrupt state of society. The text has been printed with a long analytical introduction by H. H. Wilson, and again in Bombay by Biihler. There is an abridged translation by Jacobs, also a translation in French by Fauche, and a longer analysis in vol. iv. of Wilson's works. DA*SA¥AN"A. ' Ten faced.' A name of Eava?za. DA*SA-RATHA. A prince of the Solar race, son of Aja, a de- scendant of Ikshwaku, and king of Ayodhya. He had three wives, but being childless, he performed the sacrifice of a horse, and, according to the Ramayawa, the chief queen, Kausalya, remained in close contact with the slaughtered horse for a night, and the other two queens beside her. Four sons were then born to him from his three wives. Kausalya bore Rama, Ivaikeyi gave birth to Bharata, and Su-mitra bore Lakshmawa and AS'atru-ghna. Rama partook of half the nature of Yish^Ri, Bharata of a quarter, and the other two shared the remaining fourth. The Ramaya?ia, in explanation of this manifestation of Yish?iu, says that he had promised the gods to become incarnate as man for the destruction of Rava??a. He chose Dasa-ratha for his human parent ; and when that king was performing a second sacrifice to obtain pro- geny, he came to him out of the fire as a glorious being, and gave him a vessel full of nectar to administer to his wives. Da^a-ratha gave half of it to Kau5al3"a, and a fourth each to Su-mitra and Kaikeyi. They all in consequence became preg- nant, and their offspring partook of the divine nature according to the portion of the nectar each had drunk. There were several others of the name. See Rama-chandra. DA>S'ARHA, DAaSARHA. Prince of the Dasarhas, a title of K?ishwa. The Dasarhas were a tribe of Yadavas. 84 DA SA-R UPAKA—DE VAKI. DAaS'A-EUPAKA. An earlv treatise on dramatic com- position. It has been published by Hall in the Bihliotheca Indica. DASAS. 'Slaves.' Tribes and people of India who opposed the progress of the intrusive Aryans. DASEAS. 'Beautiful.' The elder of the two Aswins, or in the dual (Dasrau), the two As^^ins. DASYUS. In the Yedas thev are evil bein^^s, enemies of the gods and men. They are represented as being of a dark colour, and probably were the natives of India who contended with the immigrant Aryans. It has, however, been maintained that they were hermits and ascetics of Aryan race. In later times they are barbarians, robbers, outcasts, who, according to some autho- rities, descended from Yi^wamitra. DATTAKA-CHAXDRIKA A treatise on the law of adop- tion by Devana Bha/;'a. Translated by Sutherland. DATTAKA-MlMAXSA. A treatise on the law of adoption by Xanda Pam/ita. Translated by Sutherland. * D ATTAIvA->SIRO:^IA.YI. A digest of the principal treatises on the law of adoption. Printed at Calcutta. DATTATREYA. Son of Atri and Anasuya, A Brahman saint in whom a portion of Brahma, Yish?2u, and /S'iva, or more particularly Yishnu, was incarnate. He had three sons, Soma, Datta, and Dur-vasas, to whom also a portion of the divine essence was transmitted. He was the patron of Karta-virya, and gave him a thousand arms. DAYA-BHAGA. 'Law of inheritance.' This title belongs especially to the treatise of Jimiita Yahana, current in Bengal Translated by Colebrooke. DAYA-KRAMA-SAXGRAHA. A treatise on the law of inheritance as current in Bengal, by Sri KrxshTia Tarkalankiira. Translated by Wynch. DAYA-TATWA. A treatise on the law of inheritance as current in Bengal, by Raghunandana Bha/^acharya. DEYA. (Xom. Devas = Deus, from the root Liv, to shine. ) God. A deity. The gods are spoken of as thirty-three in num- ber, eleven for each of the three worlds. DEYAKA. Father of Devaki and brother of Ugrasena. DEYAKI. Wife of Yasu-deva, mother of Kr/shna and cousin of Kansa, She is sometimes called an incarnation of DE VA LA—DE VA YANI. 85 Aditi, and is said to have been born again as Pri^ni, the wife of King Su-tapas. DEVALA. A Vedic i?ishi, to whom some hymns are attri- buted. There are several men of this name ; one was author of a code of law, another was an astronomer, and one the grand- father of Pacini. DEVALA. Music, personified as a female. DEYA-LOKA. The world of the gods, i.e., Swarga, Indra's heaven. DEVA-MATi?/. ' Mother of the gods.' An appellation of Aditi (q.v.). DEYA-RATA. i. A royal Rk\\i of the Solar race, who dwelt among the Yidehas, and had charge of >S'iva's bow, which de- scended to Janaka and was broken by Rama. 2. A name given to iS'una^-sephas. DEYAESHIS. (Deva-r/shis.) i^isliis or saints of the celes- tial class, who dwell in the regions of the gods, such as Narada. Sages who have attained perfection upon earth and have been exalted as demigods to heavem DEYATA. A divine being or god. The name Devatas includes the gods in general, or, as most frequently used, the whole body of inferior gods. DEYATADHYAYA-BEAHMAYA The fifth Brahmawa of the Sama-veda. The text has been edited by Burnell. DEYAYANI. Daughter of >S'ukra, priest of the Daityas. She fell in love with her father's pupil Kacha, son of B?'/haspati, but he rejected her advances. She cursed him, and in return he cursed her, that she, a Brahman's daughter, should marry a Ivshatriya. Devayani was companion to Sarmish/ha, daughter of the king of the Daityas. One day they went to bathe, and the god Yayu changed their clothes. Ylien they were dressed, they began to quarrel about the change, and Devayani s^^oke " with a scowl so bitter that Sarmish/ha slapped her face, and pushed her into a dry well." She was rescued by King Yayati, who took her home to her father. /S'ukra, at his daughter's vehement persuasion, demanded satisfaction from Sarmish/ha's father, the Daitya king. He conceded Devayani's demand, that upon her marriage Sarmishfha should be given to her for a ser- vant. Devayani married King Yayati, a Kshatriya, and Sar- niish/ha became her servant. Subsequently Yayati became 86 DEVA-YONI—DEVL enamoured of Sarmisli/ha, and slie bore liim a son, the discovery of which, so enraged Devayani that she parted from her husband, and went home to her father, having borne two sons, Yadu and Tiirvasa or Turvasu.