a FT g i 5 FT - Jl I zJI I ID o ? "5 S 2 == S5 I s g I f ft IL S I'-oi I_ <f7l3DNV-S01^ ^RBAJNIHHB? 1 ^\E-UN!VF/. ^-lOS-ANCfl^ ' ^ 'e te' 3" S I ^ S a i o C^| I s^il 8 V I \ I f^ ~ v |l I ?r4 ZJI I ^ JJI I 5 1 I 2 = < ^n t^ ^J ^ 9 S i i ft I iaiH^ i 5 l i ^ ^ ci: ^ z. < I 1 1 1 B == ' > I g g ? S3 > I I !i AN HISTORICAL SKETCH OF SANSCRIT LITERATURE, WITH COPIOUS BIBLIOGRAPHICAL NOTICES OF SANSCRIT WORKS AND TRANSLATIONS. FROM THE GERMAN OF ADELUNG, WITH NUMEROUS ADDITIONS AND CORRECTIONS. OXFORD, D. A. TALBOYS. M DCCC XXXII. IND BROWNE. Stack Annex CONTENTS. Page ON THE SANSCRIT LANGUAGE. 1. Its Origin . . . . . . . .1 2. Its Antiquity 4 3. Its Name 6 4. Signification of Name 7 WORKS ON THE SANSCRIT LANGUAGE IN GENERAL . 8 ON THE SANSCRIT ALPHABET AND CHARACTER . 12 SANSCRIT GRAMMAR 16 1. Ancient Grammars 17 2. Modern Grammars . ... . . .24 3. Treatises on particular parts of Grammar . . 30 DICTIONARIES 32 1. On Sanscrit Roots ib. 2. Ancient Dictionaries . . . .33 3. Modern Dictionaries . . . .36 COMPARISON OF THE SANSCRIT WITH OTHER LAN- ' GUAGES 38 1. With the Indian Languages . . . .40 2. With the Bohemian or Gypsy . . . .43 3. With the Zend ib. 4. With the Persian ib. 5. With the Chinese 44 6. With the Arabic ib. 7. With the Greek 45 8. With the Latin 47 9. With the Celtic 49 10. With the Irish or Erse, Welsh, etc. . . . ib. 11. With the Gothic ..... . . .50 12. With the German . ... . . . ib. 13. With the Scandinavian 51 14. With the Sclavonic . . . . . . ib. 15. With various other Languages . . . .52 CHRESTOMATHIES . ... . . .53 PROVERBS . 54 VI CONTENTS. Page ANCIENT INSCRIPTIONS AND BOOKS. Inscriptions 54 Works in Sanscrit . 60 A CATALOGUE OF SANSCRIT WORKS AND TRANSLATIONS. SACRED WRITINGS. ON THE VEDAS IN GENERAL 66 1. Rig Veda . . . . . . .72 2. Yajur Veda . . ... . . .73 3. Sama Veda . . ... *' . . 77 4. Atharvana Veda . . . . . .78 5. Extracts from the Vedas 79 6. Vedantas . ..... . .80 7- Upanishads . 82 8. Upavedas . . ... . . . 85 9. Vedangas . . . _ . . . . 86 10. Upangas . . . . ' . . . . ib. PURANAS . . . .... . . . ib. 1. BHAGAVATA . .. . . . . . 89 a. Dialogue of Narada with Brahma . . 90 f3. Marriage of Rukmini . . . . . ib. 2. MAHABHARAT . . . . . . ib. a. Introduction and separate books . . .92 ft. Episodes and Extracts . . . .93 aa. Bhagavat-Gita ib. bb. History of Nala, king of Nishada, and his Wife Damayanti . . . . , ; .96 cc. History of Dushmanta and Sakuntala . . 109 dd. The Fight with the Giants . . . . ib. ee. Discourse of Dhritarashtra to his charioteer Sanjaya . . . . . . .110 ff. Death of Sisupala ib. gg. Arjuna's Journey to Indra's Heaven . .111 hk. Arjuna's Return to Indra's Heaven . . ib. ii. Death of Hidimba Ill CONTKNTS. VJ1 Page kk. The Brahman's Lament ..:.'-. .111 //. The Deluge - 113 mm. Sundas and Upasundas . . . . ib. nn. Bahikavarnana . . . ib. oo. Rape of Draupadi . ... . .114 pp. Other Episodes and Extracts . . . ib. 3. HARIVANSA . . . . . . .115 4. RAMAYANA . . .. .. .117 a. Death of Yadnadatta . . . . .121 /3. Penances of Visvamitra . . . . ib. y. Combat of Atikaya 122 S. Descent of the Ganges ib. e. Uttra Candum 123 4. VlSHNU-PURANA ib. 5. MARKANDAYA PURANA . . . . . ib. 6. BRAHMA VAIVARTIKA PURANA . . . 124 7. AGNI PURANA ib. 8. BHAVISHYAT PURANA 125 9. SHEEVE PURANA ...... ib. 10. PADMA PURANA ib. 11. KURMA PURANA ib. 12. UFA PURAN! . . ... . . ib. 13. Other Writings connected with the Puranas . 126 SASTRAS . . . . . . ... 128 JURISPRUDENCE. OF ANCIENT HINDOO LEGISLATION IN GENERAL . 129 LAWS OF MENU . . ..,'.. . 131 Extracts from the Institutes of Menu .' . .136 Law of Inheritance . ..... . . . 137 Adoption . ... .... ' .' ' . . 138 Other Treatises on Jurisprudence i.t> .-.. . . 139 PROFANE LITERATURE. PHILOSOPHY. Literature 'j .. 140 Various Schools of Hindoo Philosophy . . .141 1. The Prior Mimansa, founded by Jaimini . .142 Vlll CONTENTS. Page 2. The Vedanta 146 3. The Nyaya, or System of Logic . . . ib. 4. The Vaiseshica 147 5 and 6. The two Sanc'hyaya . . . * . 148 The Jainas and Bauddhas 162 ETHICS 163 MATHEMATICS 165 . Astronomy ....... ib. 0. Arithmetic 167 y. Algebra 169 HISTORY . . ... . . . . 170 GEOGRAPHY . - . ; . . . . . 173 MEDICINE . . . 176 FINE ARTS. POETRY. , ON SANSCRIT POETRY IN GENERAL .... 179 SANSCRIT WORKS ON POETRY AND RHETORIC . . 186 a.. On Metre and Prosody . . . . .187 |3. Epic Poetry . . . . .... 189 y. Erotic Poetry . . . . . . .191 8. Lyric Poems . . . . . - . 192 e. Elegy . . . . . . . . ib. g. Idyls . . . . . . . .193 i). Didactic Poetry ib. FABLES . 194 a. Pancha-Tantra ib. j8. Hitopad^sa, or The Friendly Instructor . .197 Editions of the Original 198 Translations ........ ib. . Pahlvi . . . . .' . .199 /S/3. Persian ib. yy. H\ndoostanee ib. 88. Bengalee 200 ee. Mahratta ib. &. Arabic 201 in. English 202 60. French ib. CONTENTS. ix Page u. German 203 KK. Danish ' . . . . . . ib. XX. Latin ........ ib. THE DRAMA. ON THE DRAMATIC POETRY OF THE HINDOOS . 204 COLLECTIONS OF INDIAN PLAYS .... 209 SEPARATE PLAYS. Mythological Drama 210 aa. Sakontala ib. Pf}. Gitagovinda, or the Songs of Jayadeva . .211 Metaphysical Drama ...... 212 Historical Drama 213 Comedies. 214 TALES . 220 Appendix 223 PREFACE. THE foundation of a professorship of Sanscrit in this University, and the late election, which has raised Mr. Wilson to the professor's chair, could scarcely have taken place without giving, at least for the time, an ad- ditional impulse to the curiosity of the learned respect- ing the nature and literature of that language. Some enquiry began to be made for Sanscrit books. Hence it will appear very natural that a bookseller, who aims at being something more than the mere go-between of author and reader, should desire to gain some inform- ation respecting a subject now likely to form a new department of his calling. It was with some pleasure, therefore, that he took up apd read the German work of Adelung; and, with the hope of its being interesting and useful to others, he undertook the translation of it into English. In doing this, he cannot but feel aware that he has, .in some degree, laid himself open to the charge of pre- sumption, for attempting to translate a treatise con- cerning a language of which he knows not even the alphabet. Had he indeed foreseen, at the commence- ment of his task, the extent of labour, which, from the nature of the work he has had to undergo, the follow- ing pages would probably never have seen the light. He trusted too much, however, to the great name of Adelung ; and, anticipating but little trouble in turning 'his German into English, was not aware of the pains xii PREFACE. and research necessary to correct the mistakes, and supply the omissions, almost unavoidable in a work of this kind. This he has attempted to* do as far as lay in his power, and with such helps as he could procure. The corrections and alterations he has made, it would be almost impossible to point out ; perhaps there is scarcely a page in which some emendation does not occur. Besides these corrections, many alterations and ad- ditions have been made, which will not perhaps be so readily admitted as improvements. These indeed are so numerous, that they give the work the character ra- ther of a new compilation than of a mere translation. The first part of the essay has been entirely re-mo- delled; as after the first two sheets had been printed in its original form, their appearance was so crude and foreign, that it was deemed advisable to cancel them. Besides this, full one half of the matter now pre- sented to the public is not to be found in the original German. Of these additions, the greater part relate to subjects essentially connected with the work, and therefore requiring no apology; others, which have been inserted with a view of placing the subjects to which they refer in a stronger light, and of enlivening the dulness of a catalogue, must be left to the taste and indulgence of the reader. They consist, for the most part, of short extracts from the works referred to, and brief sketches of the various departments of San- scrit learning into which the work is divided. It was intended at one time to distinguish them from the ori- ginal work; but their number made it inconvenient, and the design was abandoned. Examples will be found under the heads of Philosophy, Poetry, Medi- PREFACE. xiii cine, the Drama, etc. : reference being invariably made to the sources from which they are taken. In this part of his work the translator has been greatly assisted by the kindness of Dr. Bandiriel in allowing him the use of the Bodleian Library, and by the generous attention of the other gentlemen con- nected with that establishment. It is to him a pleasing duty to make this public acknowledgement of their liberality. In the orthography of the Sanscrit and other oriental words, he has been favoured with the assistance of a scholar in this branch of learning, without which he would have been unable to proceed. Still, exact uni- formity in this respect is not to be looked for. Eu- ropean scholars seldom agree in the manner of repre- senting Sanscrit sounds by Roman letters ; and the writers of different nations vary considerably in their orthography of the language: indeed they are fre- quently inconsistent even with themselves, and to such a degree, that the same word will often be found writ- ten several different ways in the same page. Add to this an observation made by Professor Wilson in the preface to his Sanscrit dictionary ; viz. that " the va- rious readings arising from confounding the different nasals and sibilants, and above all from the perpe- tual interchange of the letters B and V,'are innumer- able and of almost impracticable adjustment." And when it is known that this arbitrary substitution of one letter for another is further sanctioned by a convenient rule 8 , the learned reader will perhaps be more disposed a " The letters R and L, D' and L, J and Y, B and V, S' and S, M and N ; a final visargah or its omission, and a final nasal mark or its omission, are always optional, there being no difference between them." Wilson's Dictionary, Preface, p. 41. xiv PREFACE. to pardon an occasional error or two in the orthogra- phy, and not be surprised should he even find the same word differently written in different places. In the titles of books and quotations, the original ortho- graphy has been adopted where it could be ascer- tained 1 *, in other cases uniformity has been aimed at, but it is feared with but moderate success. The usefulness of the present publication must of course chiefly depend upon the importance of the sub- ject of which it treats a question that seems suffi- ciently decided by the foundation and intention of the Boden professorship , and the new impulse which this has given to the culture of Sanscrit literature. The very fact, indeed, of a gentleman's bequeathing an immense property for the promotion of this object, from a con- viction, resulting from his own experience, of its being the best means of extending the knowledge of Chris- tianity to a hundred millions of our fellow-creatures, should, and must engage in its interest every one who feels the value of this blessing ; while its recommend- b This has in some instances led to mistakes : as for example at p. 96, etc., where Damayanti has been improperly spelt Damajanti, in conse- quence of the compiler trusting to the correctness of the Quarterly Reviewer. c The late Joseph Boden, esq., Colonel in the Honourable the East India Company's service, bequeathed the whole of his property to the Uni- versity of Oxford for the foundation of a Sanscrit professorship, and the en- couragement of Sanscrit learning; being of opinion " that a more general and critical knowledge of the Sanscrit language will be a means of enabling his countrymen to proceed in the conversion of the natives of India to the Christian religion, by disseminating a knowledge of the sacred scriptures amongst them, more effectually than all other means whatsoever." Oxford Calendar, 1832, p. 48. Horace Hayman Wilson, esq., perhaps the first Sanscrit scholar of the present age, and highly distinguished for his taste and learning in general literature, was elected to this chair in the present year. PREFACE. xv ations of a more worldly nature, though but a feather when weighed against this paramount one, are still other- wise of a high and powerful character. Both, no doubt, have operated in producing the rapid and accelerated motion with which the cultivation of Sanscrit literature has advanced within these very few years in Europe ; and it appears a striking argument in its favour, that the interest taken in it has increased in proportion to the information obtained respecting it, and that each step has been regarded but as a new position from which to make a farther advance* 1 . Some of its warmest admirers have, indeed, gone so far, as to predict that it would exercise the same influence upon the learning and general tone of European society, as the intro- duction of Greek did in the fifteenth century ; and, though few readers may go so far as these enthusiasts, it must, at least, be admitted, that the curious structure of the language, its close analogy with those already fa- miliar to scholars 6 , its great antiquity, and its pre- sumed connection with the religion, the arts, and the sciences of Greece and Rome, are all well calculated to excite a fond and anxious research into its literary re- mains remains equally wonderful for their extent and the harmonious language in which they are composed f , d Adelung, in his preface, mentions it as a matter of surprise, and as proving a great predilection for this language, that in the short space of thirty years seven hundred works should have been published relating to it, while not above a hundred persons in all Europe have applied themselves to its study, and of these there certainly are not fifty who know it ac- curately. e See below, p. 39, etc. f Professor Wilson says, " The music of Sanscrit composition must ever be inadequately represented by any other tongue." M. Chezy, in his open- ing discourse, calls it the celebrated dialect, perhaps spoken by the gods of Homer, and if not, worthy to be so. The praise indeed which Sanscrit xvi PREFACE. and containing treatises, written at various periods from a hundred to three thousand years ago, on philoso- phy, metaphysics, grammar, theology, astronomy, ma- thematics, jurisprudence, ethics, poetry, rhetoric, music, and other sciences cultivated among the Hindoos, at a time when Europe lay buried in the deepest shades of ignorance 8 . To those who study the history of man, Sanscrit literature offers a surprising mass of novel information, and opens an unbounded field for speculation and re- search. A language, (and such a language !) which, upon the most moderate computation dates its origin beyond the earliest records of profane history, and contains monuments of theology, poetry, and science, and philosophy, which have influenced perhaps a hun- dred millions of human beings through a hundred ge- nerations, is a phenomenon in the annals of the human race which cannot fail to command attention. Common sense and experience suggest that these facts only require to be known to excite a more general interest in this new department of literature. The following scholars bestow on this language is not at all inferior to what Gibbon says of the Greek: " In their lowest servitude and depression, the subjects of the Byzantine throne were still possessed of a golden key that could unlock the treasures of antiquity ; of a musical and prolific language, that gives a soul to the objects of sense, and a body to the abstractions of philosophy." Gibbon's Rome, vol. viii, p. 162, Oxford edit. B The number of Sanscrit works described in the work of Mr. Adelung, amount to upwards of three hundred and fifty ; many others have been added in the following pages. This, however, affords but a faint sketch of the copiousness of Sanscrit literature. The reader may perhaps form a more adequate notion by being informed, that Col. Kirkpatrick, in his ac- count of Nepaul, quotes an instance of a single private library at Blat- go'ng, the Benares of the Ghoorkali territoiy, amounting (according to his information) to fifteen thousand volumes. See also Col. Tod's preface to his splendid work on the Annals of Rajast'han, passim. PREFACE. xvii pages show that it has afforded subjects of sufficient interest to exercise the talents of writers of the highest reputation for taste and genius ; and that Sanscrit liter- ature still contains inexhaustible mines of wealth for those who have the industry to work them. Compilers and translators have been somewhere de- signated as the pioneers of literature ; and it will afford the compiler and translator of the following pages much satisfaction if they should clear the road, or lessen the toil of any more deeply engaged in the study of San- scrit literature The very liberal indulgence with which his translation of Heeren's Researches has been re- ceived, emboldens him to hope for the same favour for the present attempt, which, as Mr. Adelung observes, will at least fill up a gap in bibliography, and abridge the labour of any one who may attempt a more com- plete work on the subject. D. A. T. Oxford, June, 1832. THE SAVSCRIT LANGUAGE, AS A LATER PRINCIPLE OF INTERPRETATION, STANDS AS IT WERE AT THE END OF A WHOLE SERIES OF LANGUAGES, AND THESE ARE BY NO MEANS SUCH AS BELONG TO A COURSE OF STUDY WHICH FOR PRACTICAL PURPOSES IS IN A CERTAIN DEGREE UNSERVICE- ABLE : ON THE CONTRARY, THEY COMPREHEND OUR OWN MOTHER TONGUE AND THAT OF THE CLASSICAL NATIONS OF ANTIQUITY, AND CONSEQUENTLY THEREFORE THE TRUE AND DIRECT SOURCE OF OUR BEST FEELINGS, AND THE FAIREST PART OF OUR CIVILISATION ITSELF. W. VON HUMBOLDT. AN HISTORICAL SKETCH SANSCRIT LITERATURE. ORIGIN, ANTIQUITY, AND NAME OF THE SANSCRIT LANGUAGE. OF the origin of the Sanscrit language, the parent stock of nearly all those now in use among the follow- ers of Brahma, nothing is known with certainty but that it is lost in the gloom of remote antiquity. His- torical data are entirely wanting respecting the first peopling of India; hence numerous conjectures have been formed concerning the introduction of the San- scrit into the plains of Hindoostan. It is the opinion of Klaproth, that, at a very remote period, Japhetic tribes from the north-west settled in these provinces, into which they carried their own language, the stock of the Sanscrit, and blended with it, or rather absorbed into it, at least in the northern districts of the peninsula, the dialects of the aborigines whom they found there a . a On the origin of the different written characters of the ancient world, by Klaproth, in Asiatic Journal, April, 1832. See also Edinb. Review, vol. xiii, p. 369. 2 SANSCRIT LITERATURE. Some learned men, on the contrary, would derive the Sanscrit from the Semitic family of languages. This opinion, however, is now very generally exploded. The alphabet, as M. Klaproth observes, in reply to Dr. Schleiermacher and others, bears no affinity to those of Semitic origin ; but differs from them altogether, as well in the shape and sound of the letters as in their systems of arrangement. Bopp also very pertinently remarks, that whilst in the Semitic family a variation of vowels is of no etymo- logical consequence, in Sanscrit and its cognate dialects such a change totally alters the force of the word : a sufficient proof of there being little or no connection between them b . According to Colebrooke, Sanscrit derives its origin (and some steps of its progress may even now be traced) from a primeval tongue, which was gradually refined in various climates, and became Sanscrit in India, Pahlavi in Persia, and Greek on the shores of the Mediterranean . Many scholars, however, in the very highest rank of learning, trace the origin of this language in the Zend. Among these are Sir William Jones d , the father of Indian learning, Paulinus a St. Bartholomaso e , and the learned Dr. Leyden. The Zend, however, would seem to be rather a twin sister of the Sanscrit than its parent ; and, ac- cording to Hammer, a celebrated oriental scholar, the affinity is so close, that out of ten Zend words, six or seven will be found to be pure Sanscrit f . Here too may be noticed an observation cited by Langles, in b See Klaproth, 1. c. and Asiatic Journal, January, 1832, p. 2. c Asiatic Researches, vol. vii, p. 199. > Works, vol. i, p. 26. e In his tract, De Affinitate Lingua? Samscrdamicae cum Zendica. f Wiener Jahrbuch der Liter. 1818, ii, s. 275, in which he follows Sir William Jones. ORIGIN AND ANTIQUITY. 3 the Frencli translation of the Asiatic Researches, from Mohammed Fany, a Persian writer, " that In very early times the Persians and the Indians formed but one people, and had but one religion, government, and, probably, but one language ;" an assertion which Othm. Frank does not fail to quote in his Comment, de Persidis Lingua et Genio. Later writers on this subject (colonel Vans Ken- nedy and others) award a still higher honour to the Sanscrit language, and make it the common parent of the Greek, and Latin, and Teutonic languages ; and, consequently, of the English, French, German, and all the other modern ones to which these have given birth. They conceive Babylonia to have been the original seat of the Sanscrit, and that Asia Minor was peopled at an early period by a race from that country, whose language became the common parent of the Greek and Latin, and of the Thracian, now extinct, but from which descended the Teutonic languages h . A writer also in the Edinb. Rev. No. cii, sums up his observations on this subject by saying, " We are free to confess that the result of our enquiries has been, to produce a conviction in our minds that the affinities known to subsist between the Sanscrit, Greek, Latin, and German languages, are perfectly irreconcileable with any other supposition than that of their having all been derived from a common source, or primitive language, spoken by a people of whom the Indians, Greeks, Latins, and Germans, were equally the de- scendants". It is certain that intimations are given by ancient historians, that the Babylonians were in pos- session of a sacred language ; but it seems almost im- possible that this could have been the Sanscrit in its h Colonel Vans Kennedy, On the Origin and Affinity of the Languages of Asia and Europe, 4to. p. 34 and 122. See also Raffles'* History of p. 369. 4 SANSCRIT LITERATURE. present polished state; and Col. Kennedy, together with Klaproth and many others, believes that it was introduced into Hindoostan by Japhetic tribes from the north-west, where it gradually obtained its high state of perfection '. According to Langles k , it seems most likely that it was brought into Hindoostan from Western Asia, probably from Bactriana, by the Magians, whom Darius expelled the Persian empire. But whatever may have been the origin of this lan- guage, all writers are agreed in ascribing to it a very high antiquity. Volney calls the Sanscrit, that language of a Scythian race which even the Egyptian acknow- ledged as its legitimate rival in antiquity '. And, extrava- gant as may be considered the assertions of Mr. Halhed, they still serve to prove the very remote antiquity of this language and its literature; so that few, after a careful examination of the subject, and leaving the inspired writings out of the question, will withhold their assent to his assertion, " that the world does not now contain annals of more indisputable antiquity than those de- livered down by the ancient Brahmins" 1 ." The whole character of the Hindoo nation and its institutions bears testimony in favour of this remote antiquity of their language. Their religion and laws, their mythology and science, all carry us back to times beyond the reach of history ; while their magnificent but ruined temples, appear to be the work of no 1 Tradition makes the Sanscrit to have travelled from the north to the south of India ; hence it acquired in India the name of Vaddamozhi, the language of the north. Adelung. * Revue Encyclop. 1820, Aofit, p. 330. In his Lettre sur 1'Alphabet Ph6nicien, in the Revue Encyclop. vol.ii, Livr. 6, p. 511. m See Halhed's preface to his translation of the Code of Hindoo Laws ; and the preface to his Grammar of the Bengal Language : and Q. Craw- ford's Researches concerning India, vol. ii, p. 181 183, in which the objections to the high antiquity of the Sanscrit are stated and answered. ORIGIN AND ANTIQUITY. 5 superstition more modern than that of Egypt or Assyria". The century before the Christian era is regarded as one of the Augustan ages of this language, which, having been progressively refined, became fixed in the classic writings of many elegant poets, most of whom are supposed to have flourished about this period. It is now become almost a dead language ; and, what may seem rather extraordinary, its numerous inflec- tions, which are more anomalous than those of any other language, and still more so in the obsolete dialect of the ancient vedas than in the polished style of the classic poets, have led many persons to believe that it was constructed by the concerted efforts of a few priests, who set themselves about inventing a new language. The rules have been supposed to be ante- rior to the practice ; but the supposition is gratuitous : in Sanscrit, as in every other known tongue, gram- marians have not invented etymology, but have only contrived rules to teach what was already established by approved usage . All the enquiries, however, respecting this language prove that it must have obtained fixed grammatical inflections at a very early period. The opinion just cited, and repeated by Crawford in his Researches concerning Ancient and Modern India, that the num- ber of its declensions and conjugations, and the com- plication of its rules, must have prevented it from having ever been in use as a national language, is opposed to all experience respecting the formation of languages. The Sanscrit was certainly at one time the language of the greater part of India, especially n Edinburgh Review, vol. v. p. 289. Colebrooke on the Sanscrit and Pracrit Languages, in Asiatic Researches, vol. vii, p. 199. 6 SANSCRIT LITERATURE. in the regions near the Ganges ; and, above all, in Bahar, in which the scene of so many of the most ancient Indian poems is laid. It is revered as the national language ; and the oldest works in Indian literature are composed in it. Indeed it bears much the same relation to the vernacular languages now in daily use between the Indus and the Ganges, that the Latin does to the Italian, the classical Greek to the modern, or the Saxon to the English. The names, too, of all the most ancient Indian cities (as Colebrooke observes, 1. c.) are derived from it p . Further, the Sanscrit may be regarded, with the ex- ception of a few mountain dialects, as the parent of all the Indian languages, from the Indus to the farthest part of Araean, and from Ceylon to Chinese Tartary. Indeed Hammer q says, "so far as the etymological in- vestigations of the Sanscrit have hitherto afforded satis- factory results, it may certainly be considered as the parent stock of all the known languages which form the variation of their words, their declensions, con- jugations, etc. by inflection ; while the northern and western Asiatic languages, in which these are denoted by the addition of particles, must be derived from another origin than the Sanscrit," Colonel Kennedy accounts for the difference of number in the tenses between the Teutonic verb and the Sanscrit, from the experience we have, " that a rude people prefer the use of auxiliary verbs for the formation of tenses, to the more artificial mode of inflecting the verb for this purpose." The name of this language has been written and pronounced in various ways : we find, for example, P See Asiatic Researches, vii, p. 199, etc. Thus, for example, the name of Serampoor is a contraction of the Sanscrit S'rirdmaptira, the city of the divine Rama. i Wiener Jahrb. d. Liter. 1818, ii, s. 275. NAME. 7 Hanscred, Samscredam, Samscrudon, Samscrudam, Samscret, Sanscrit, Shamcrit, Sungskrit*, Sungskritu, Sonskrito, Sanscroot, Sankrita, Sangskrida. In India it is called Sura bdni, Sura bhalcha, and Dewa bdni, the language of the heavenly regions s . The Jesuists, most corruptly, have introduced the word Grantham, as well as Grandam, Grandom, Gran- t/ion, and Grandonicum, which, as Colebrooke remarks, is probably derived from the word Grant ha, a book ; and this shows the Sanscrit to be the peculiar language of the sacred writings. From Grandonicum is formed Kerendum, as the Sanscrit has been likewise sometimes miscalled. The word Sanscrita is the passive participle of a compound verb, formed by prefixing the preposition sam to the crude verb cri, and by interposing the letter * when this compound is used in the sense of embellishment. Its literal meaning then is, adorned; and when applied to language, polished*. * As is most usual in the books printed at Serampoor, according to the early custom of pronouncing the short Sanscrit a as a short o, which the English express by . Sanscrit, as the word was written by Sir William Jones and Dr. Wilkins, is the form now generally adopted. 5 The Indian writers on poetry, rhetoric, and grammar, make Sanscrit the language of the gods ; Prucrit that of the benevolent genii ; Paitachi that of wicked demons ; and Magadhi that of men. 1 The word Sanscrit is a compound participle, literally signifying, alto-- gether or completely made, done, or formed (Lat. confectus), from the inseparable preposition sam, altogether or together (Lat. cum), and krita, done, with the interposition of a silent s, which letter being a dental, re- quires that the labial nasal which precedes it should be pronounced as a dental also, namely, as n. The word in its common acceptation, denotes a thing to have been composed or formed by art, adorned, embellished, purified, highly cultivated or polished, and regularly inflected as a lan- guage. WILKINS'S S. Gram. p. 1. SANSCRIT LITERATURE. WORKS ON THE SANSCRIT LANGUAGE IN GENERAL. Colebrooke's Dissertation on the Sanscrit and Pracrit Languages, in Asiatic Researches, vol. vii, p. 199. A brief account of this is given in the Monthly Re- view, 1805, March, p. 265. It is reviewed more at length in the Edinburgh Review, vol. ix, p. 289 ; and is abridged in Vater's Proben deutscher Volks- mundarten u. s. w. No. ix, s. 171. It is everywhere spoken of as a work of great merit. There is a treatise in Chinese on the origin of the Sanscrit language, written A. D. 1020, and another by the emperor Kien Lung, composed in 1749, on the Sanscrit, Thibet, and Mongul languages. Transla- tions of these it is said would throw much new light on the language and literature of the Hindoos. See Quarterly Review, vol. v, p. 395. " To acquire a perfect knowledge of the Sanscrita language, requires a longer period of diligence and exertion than to attain a similar degree of proficiency in any vernacular tongue." A declamation by Mr. T. Clerk, at the public disputation at the college of Fort William, July 17th, 1816 (? in Sanscrit). A Dissertation on the Orthography of Asiatic Words, in Roman Letters, by Sir W. Jones. In Asiatic Researches, vol. i, p. 1. "It is more probable that the Sanscrit, as it at present exists, is a mixture of various dialects than that it should have descended so rich and artificially formed from one original language," Calcutta, 1814, 4to. One of the declamations of the students of the college of Fort William in Bengal. It is written in Sanscrit. La Croze refers, in his Hist, du Christianisme des WORKS. 9 Indes, torn, ii, p. 303, to a Tamulic work, Divagarum, written in the twelfth century, which treats of the richness and excellences of the Sanscrit. Ziegenbalg's Account of the Danish Missionaries, vol. i, p. 116,429, 627. Du Pons in the Lettres edifiantes, ed. 2, torn. xiv. Ueber die Shanscrita von M. Hismann. In the .Gotting. Mag. 1780, St. v, p. 269293. Ueber die Samskrdamische Sprache, vulgo Sam- skrit, von Fr. K. Alter, Wien, 1799, 8vo. Mithridates von J. C. Adelung, vol. i. p. 134, etc. ; vol. iv, p. 5462, and 482485. Geschichte der neuern Sprachenkunde von Joh. Gotfr. Eichhorn, Erste Abth. s. 228256. Ueber die Sprache und Weisheit der Indier, nebst metrischen Uebersetzungen indischer Gedichte von Friedrich Schlegel, Heidelberg, 1818, 8vo. ; and, Notae quaedam necessariae ad prima capita libri primi operis Germanici: The Philosophy, etc. of the Indians, in Othm. Frank's Comment, de Persidis Lingua et Genio, Heidelb. 1809, 8vo. De lingua Sanscrit, Diss. auctore Frid. Wilh. Eckenstamm, partes iii, Lundce, 1810, 4to. ; pars iv et v, ibid. 1811. See Othm Frankii Chrestom. Sanskrita, vol. i, p. xii. Heeren's Ideen iiber den Handel, die Politik u. s. w. vol. ii, s. 394, etc u . Discours sur les Avantages, la Beaute, la Richesse de la Langue Sanskrite, et sur 1'Utilite et les Agremens que Ton peut retirer de son etude, par M. A. L. .Chezy, in the Mag. Encyclop. Mars, 1815, p. 5 27; see also a review of the same by Silvestre de Sacy, in the Moniteur, 1815, No. xxiii. An English translation u Several volumes of an English translation of this work have been printed and published by the compiler of this essay. The volume here referred to on the Indians is now in progress. C \ 10 SANSCRIT LITERATURE. is printed in the Asiatic Journal, May, 1817, p. 334 437. Ueber das Sanskrit, seinen Zusammenhang mit den davon ausgehenden ostindischen Sprachen und sein Verhaltniss zum Latein, Persischen, Germanischen, von J. S. Vater. In his Proben deutscher Volksmun- darten u. s. w. s. 169194. On the importance of cultivating a knowledge of Sanscrit, in Dr. Wilkins' Grammar of the Sanscrit Language. Account of the Sanscrit Language, by Q. Crawford, esq. in his Researches concerning the Laws, Manners, etc. of Ancient and Modern India, London, 1817, 8vo. vol. ii, p. 161 163, (almost entirely taken from Cole- brooke's Essay) ; and, Importance of the Sanscrit Language as a Key to every other Language, in the same, p. 236238. Upon the writing and pronunciation of Hindoo names, in Aug. Wilh. v. Schlegel's Ind. Bibliothek, s. 4649; and, Heidelb. Jahrb. 1815, No. Ivi. The Hindee Roman Orthoepigraphical Ultimatum ; or, a Systematic Discriminative View of Oriental and Occidental Visible Sounds, on fixed and practical Principles, for speedily acquiring the most accurate pronunciation of many Oriental Languages, by John Borthwick Gilchrist, London, 1820, 8vo. Die literarischen Bestrebungen in Indien bis zur Mitte des achtzehnten Jahrhunderts, oder Ubersicht iiber Europa's allmahliche Bekanntschaft mit der Sanskrit-Literatur bis zum Jahre 1750. Eine Ein- leitung zu Vorlesungen iiber die indische Literatur, von N. Nyrup, Kopenhagen, 1821, 4to. Uebersicht sammtlicher bisher mit und ohne Ueber- setzung durch den Druck bekannt gemachter Sanskrit- ischer Schriften, Grammatiken, Worterbvicher u. s. w. by Prof. Bernstein. Leipz. Lit. Zeit, 1820, No. ccxci. WORKS. 11 On the present state of Indian learning, by A. W. v. Schlegel, in the Jahrbuche der Preuss. Rhein- Universitat, Bonn, 1819, I Bd. 2 tes Heft. This is also printed separately. In French: in the Bibliotheque Universelle, 1819, Decembre, p. 349370; and in the Revue Encyclop. 1820. The same essay is likewise inserted in A. W. v. Schlegel's Indischer Bibliothek, St. i, s. 128. On encouraging the cultivation of the Sungskrita language among the natives, in The Friend of India, 1822, Serampore, No. v, p. 5. On the Sanscrit language, in Alex. Murray's His- tory of the European Languages, Edinburgh, 1823, 8vo. vol. ii, p. 220. Ant. Theod. Hartmann's biblisch-asiatischer Weg- weiser u. s. w. Bremen, 1823, Svo. s. clxx clxxvii. Viasa. Upon the Philosophy, Mythology, Literature, and Language of the Hindoos, by Dr. Othmar Frank, Munchen, 1826, 4to. Die Urwelt, von Link, s. 162172. Among the Sanscrit writers the Suraseni is consi- dered as a refined sort of Sanscrit, which, according to Dr. Leyden, may be identified with the Zend. See Vaters Proben deutscher Volksmundarten u. s. w. s. 216 x . * The Sanscrit language is now publicly taught in many of the first universities of Europe, namely, in Germany> at Berlin, Breslau, Bonn, etc. At Cambridge it is expounded by professor Sam. Lee, one of the most distin- guished linguists of the present day. He is acquainted with Arabic, Latin, Greek, Hebrew, Syriac, Chaldaic, Samaritan, ^Ethiopic, Coptic, Persian, Hjndostan, Malay, Sanscrit, Bengalee, French, German, and Italian, alto- gether seventeen languages ! The Abb6 Mezzofante of Bologna speaks or understands thirty-three. 12 SANSCRIT LITERATURE. ON THE SANSCRIT ALPHABET AND CHARACTER. THE Sanscrit differs from all other languages 'in its alphabet and its structure. There is no trace in history of the origin of the Sanscrit alphabet; and all that can be said of it is, that the Hindoos having succeeded at a very early period in raising the Sanscrit, their classical and written language, to the highest pinnacle of perfection, wrote it, with an alphabet equally perfect, and so admirable, that they attribute it to divine origin, and call it Deva-ndgari, or, the writing of the gods y . We are equally uninformed whether those people who brought into India the basis of this language had a writ- ten character or not. Colonel Vans Kennedy remarks, that the Sanscrit alphabet is too artificial to have been original and unimproved, and believes that the Brah- mins migrating to India probably adapted it to the sounds there in use. ' The square character of Hindoostan, which is used in preference to all others for writing the sacred language, the Sanscrit, still retains the name of Deva- ndgari. It is composed of fourteen vowels and diphthongs, and thirty-four consonants. Some authors increase the number of letters to fifty, and make sixteen vowels. The compounds of these letters, called phala, form above eight hundred characters. The Devanagari is also called, Baulobund*. y Klaproth on the origin of the different written characters of the An- cient World. In Asiat. Journ. N. S. vol. vii, p. 265. April, 1832. z See Asiatic Journal for April, 1822, p. 317. Professor Schleier- macher laid before the Asiatic Society of Paris a treatise upon the Semitic origin of the Devanagari alphabet, and some other subjects con- nected with Sanscrit literature. Volney much earlier had derived the ALPHABET AND CHARACTER. 13 Sanscrit is also written in the Telinga and Mala- bar character, each of which has fifty-three letters. The Sanscrit is said to be most perfectly expressed by the latter, which is also called Grundrum (Gran- dam?}. See above, p. 7, and Asiatic Journal, April, 1822, p. 317 a . Besides these, the variety of characters used in the inscriptions, still partly unexplained, in the temple grottos at Salsette, Kennery, Mavalipuram, etc., "show that in India various alphabets were in use at a very early period. See Heeren's Ideen, Th. ii, p. 383 386. All the inscriptions hitherto deciphered are read from left to right, and contain particular signs for the vowels as well as the consonants. The Sanscrit alphabet is found in the following works : Athan. Kircheri China illustrata, Amstelod. 1661, folio, P. iii, cap. vii, p. 162. Millii Diss. de Lingua Hindustanica, in his Disser- tatt. sel. Lugd. Batav, 1743, 4to. p. 455288. Th. Siegfr. Bayer's treatise in the Commentatt. Petropol. torn, iii, p. 389. Sanscrit alphabet from the Phoenician. " If in modern India," says he, " the eighteen or twenty existing alphabets derived from the ancient San- scrit, are all, like their model, constructed on the syllabical principle, in which the consonant alone expresses the vowel sound necessary to its pro- nunciation, shall we not be led to believe that the Sanscrit had originally a Phoenician type ; and especially as the Sanscrit itself is as indisputably constructed syllabically as the Arabico-Phcenician 1" See Lettre de Comte Volney sur l'Antiquit6 de 1'Alphabet Phenicien, in Revue Ency- clop. 1819, Aout, p. 334. The origin of the Sanscrit alphabet is also traced to the Chaldaic. See Alex. Murray's Hist, of the Europ. Lan- guages, vol. ii, p. 392 ; and Ulr. Friedr. Kopp in his Bilder und Schriften der Vorzeit, Bd. ii, p. 367 375. * Here also deserves notice that Devanagari which the Tibeflans and Mongols call Landscha, and with which are written, in Sanscrit (not in Pali) the sacred records of the Tibetian and Mongol Bauddhas. It is older and far more cursive than the Devanagari character now in use. 14 SANSCRIT LITERATURE. A Code of Gentoo Laws, etc., published by Nath, Brassey Halhed, London, 1777, 8vo. Alex Dow's History of Hindoostan, translated from the Persian of Casim Ferishta, pref. p. xxx. Crabb's Technological Dictionary. Alphabetum Grandonico-Malabaricum seu Sam- scrudonicum, auctore Clemente Peanio Alexandrine, Romce, 1772, 8vo. Alphabeta Indica, i. e. Granthamicum, seu Sam- scrudamico-Malabaricum, Indostanicum s. Varanense (Benares), Nagaricum vulgare et Talenganicum, Romce, 1791, 8vo. ; with a preface by Fra Paolino a S. Bartholomaeo. Sir William Jones's Dissertation on the Orthography of Asiatic words in Roman letters, in Asiatic Re- searches, vol. i, and Works. Memoire sur les Alphabets et sur les ecritures des Indous du Sanscrit, par le Comte Lanjuinais. Lu a Tlnstitut. in the Mag. Encyclop. 1812, Sept. p. 30 b . Sur la Valeur des Lettres Sanscrites, in Yadjna- dattabada, ou la mort de Yadjnadatta, episode extrait du Ramayana, traduit par A. L. Chezy, Paris, 1826, 4to. Preface, p. v xviii. An Essay upon the best manner of expressing the Indian Language in European characters, by Rask. though it is evident they are essentially the same. A specimen of it may be found in J. J. Schmidt's Forschungen im Gebiete der Bildungsges- chichte der Vb'lker Mittel-Asiens; and in the Asiatic Museum of Peters- burgh there is the Lord's prayer very elegantly written in it, exactly con- formable with Dr. Schmidt's interpretation, but which has erroneously been taken for Multan. b The author divides the Indian forms of writing into the northern and southern. The former are distinguished by their square and angular shape, the latter by their curve lines. This variety is explained by the difference of the instruments made use of, and the materials written upon. Lanjuinais cites, in his M6moire, two treatises in the Chinese language, upon the origin of the Indian character. One of these was written in the eleventh century, the other in the year 1749. ALPHABET AND CHARACTER. 15 Written in English for the first volume of the Acts of the Literary Society at Colombo. See also the preliminary note to Mrichchakati, or, the Toy Cart, in professor Wilson's Hindoo Theatre, vol. i. The Sanscrit alphabet in the Bengalee character, in Chezy's Yadjnadattabada. Rudimenta lectionis literarum quae Devanagaricae dicuntur, in Othm. Frankii Chrestomathia Sanskrita, Monad, 1820, vol. i. Cognatio literarum Sanskritarum, ibid. Orthoepia vocalium Sanskritarum, ibid. Specimen novae typographicae Indicae. Litterarum figuras ad Codd. Bibliothecae R. Paris, exemplaria delineavit, coelandas curavit Aug. Guil. Schlegel. Lut. Par. 1821, 8vo. Besides these, the Sanscrit characters are to be found in the modern grammars of this language al- ready mentioned ; and particularly beautiful in that of Wilkins, which have been copied in G. H. Bern- stein's Hitopadesi particula, Breslau, 1823, 4to. The most beautiful alphabet of the Bengalee language is to be found in Haughton's Grammar, and Chrestomathie. Respecting the division of certain Sanscrit words, which W. v. Humboldt first brought into notice in the Asiatic Journal, 1827, and which became the subject of much dispute, but was adopted by Bopp and others, the arguments for and against it will be found collected by that ingenious philologist in the Jahrb. fur wissenschaftl. Kritik, 1829, No. Ixxiii, p. 581 592 ; No. Ixxv, p. 593595. The best account of the writing materials of the Hindoos, will be found in the enquiry of Fra Paolino, in his Institutio Linguae Samscrdamicae, p. 327, etc. 16 SANSCRIT LITERATURE. SANSCRIT GRAMMAR. THE peculiar and wonderful structure of the San- scrit language has almost as much recommended it to the notice of the learned, as the interesting literary monuments it is said to contain . "It is the most regular language known, and is especially remarkable, as containing the roots of the various languages of Europe, and the Greek, Latin, German, of Sclavonic 11 ." The Sanscrit possesses one very striking peculiarity. It is that of extending to Syntax the rules for the per- mutation of letters in Etymology. Similar rules for avoiding incompatible sounds in compound terms exist in all languages ; but, in the Sanscrit language, words merely in sequence have an influence upon each other in the change of terminations, and sometimes of initial letters. The rules for this permutation' of letters have been more profoundly investigated by Hindoo grammarians than by those of any other nation ; and they have completed a system of orthogra- phy which may be justly termed euphonical. They require all compound terms to be reduced to this standard ; and Sanscrit authors, it may be observed, c Edinburgh Review, vol. xiii, p. 366. Wilh. von Humboldt ( Jahrb. fur wissenschaftl. Kritik, 1829, No. Ixxiii, p. 580), speaking of the remarkable grammatical construction of the Sanscrit, says, "No language in the world, that we are acquainted with, possesses, in an equal degree with the Sanscrit, the secret of moulding abstract grammatical ideas into such forms, as by means of simple and closely allied sounds still leave evident traces of the root, which often of itself explains the variation of sound (inasmuch as it essentially remains the same) amid the greatest com- plication of form : nor has any other language, by means of its inherent euphonic amalgamation of inflection, the power of forming such accurate and well-adapted symbols for expressing the conceptions of the mind." 11 Baron Cuvier's Lectures on the Natural Sciences. ANCIENT GRAMMARS. 1? delight in compounds of inordinate length : the whole sentence too, or even whole periods, may, at the pleasure of the author, be combined like the elements of a single word e . An excellent and ample history of Indian gram- marians is given by Colebrooke in the Asiatic Re- searches, vol. vii, p. 202, etc. This is copied by Crawford into his Researches concerning Ancient and Modern India, London, 1817, 8vo. vol. i, p. 163176. A list of the Sanscrit grammars in manuscript, con- tained in the Royal library of Paris, by Indian writers, will be found in the Catalogue des MSS. Sanscrits, p. 27, 67, 68, 72, 75, 77, 8487. The Sanscrit grammars must be divided into ancient and modern. 1. Ancient Grammars. The grammatical institutes, Vyaharana, in Sanscrit literature are classed among the Angas. They belong in a certain measure to the sacred writings, among which they take their place immediately after the Vedas. Upon the Sanscrit grammatical institutes of the Brahmins see Du Pons, in Lettres Edifiantes, torn, xiv, p. 67, second edition ; Paulinus a S. Bartholomaeo in Vyacarana, p. 14; and Asiatic Researches, vol. vii, p. 119. The most ancient grammars are named after deities to whom they are ascribed, Maheshwara, Indra, and Chandra. But the most celebrated of all is the Sidd 1 hanta Kaumudi of Panini, whom the Hindoos call the father of Sanscrit grammar. He lived in so remote e Colebrooke's Essay Prichard's Eastern Origin, p. 28. D 18 SANSCRIT LITERATURE. an age, that he ranks among those ancient sages, whose fabulous history occupies a conspicuous place in the Puranas, or Indian theogonies. The name is properly a patronymick, indicating his descent from Pdnin; but, according to the Paurdnica legends, he was the grandson of Devala, an inspired legislator. Whatever may be the true history of Panini, to him the Sutras, or succinct aphorisms of grammar, are attributed by universal consent. His system is founded on a profound investigation of the analogies in both the regular and anomalous inflections of the Sanscrit language. He has combined these analogies in a very artificial manner, and has thus compressed a most copious etymology into a very narrow compass. His work consists of three thousand nine hundred and ninety-six soolras, or precepts, framed with the utmost conciseness ; and this great brevity is the result of very ingenious methods, which have been contrived for this end, as well as to help the student's memory. Ancient as is the work of Panini, he still cites the works of Sacalya, Gargya, Casyapa, Galava, Saca- tayana, and others who had preceded him f . A very learned review and exposition of the system of Panini will be found in Crawford's Researches, vol. ii, p. 163 166 g . A copious commentary on the work of Panini was compiled at a very early period, by an unknown author, but is ascribed to Saptanjali, a fabulous per- f The various ancient grammars of the Sanscrit tongue, as enumerated in a memorial verse, are eight in number, and ascribed to the following authors, viz. Indra, Chandra, Casd, Critsnd, Pisdli, Sdcutdyana, Panini, and Amera Jinendra. Colebrooke. 8 The reader may also consult Colebrooke on the Sanscrit and Pracrit languages, in Asiatic Researches, vol. vii, p. 199, whence Adelung has borrowed the account which I have here amplified, and whence Crawford has copied, verbatim, the account referred to in the text. ANCIENT GRAMMARS. 19 sonage, to whom mythology has assigned the shape of a serpent. The title of this voluminous exposition is Mahdbdshya, or, The Great Commentary h . Catyayana, or, Cattijana, an inspired saint and lawgiver, whose history, like that of all the Indian sages, is involved in the impenetrable darkness of mythology *, corrected the inaccuracies of the Paniniya grammar. His annotations, entitled Farticas, restrict the rules of Panini where too vague, enlarge others which are too limited, and point out numerous ex- ceptions which had escaped the author. These im- proved rules of grammar have been formed into memorial verses by Bhartri-Hari, entitled, Carica, which have almost equal authority with the precepts of Panini and the emendations of Catyayana. The grammar of Panini, and the two commentaries just mentioned, are among the manuscripts of the Royal Society of London, to whom they were presented by Sir William Jones. Casica Vritti, a much esteemed commentary on Panini, composed at Benares, was printed at Seram- poor, in the year 1800, in the Devanagari character; but only the text, without a translation or notes k . h See also Colebrooke, in Asiatic Researches, vol. vii, p. 205. He says, ' In this commentary every rule is examined at great length ; all possible interpretations are proposed ; and the true sense and import of the rule are deduced through a tedious train of argument, in which all foreseen objec- tions are considered and refuted ; and the wrong interpretations of the text, with all the arguments which can be invented to support them, are obvi- ated or exploded." ' He is said to have lived in the century before the Christian era ; and a beautiful poem has been composed in his name, containing moral re- flections, which the poet supposes him to make on the discovery of his wife's infidelity. See Asiatic Researches, vol. vii, p. 204. k Adelung seems to have fallen into a mistake here, as he makes Varanasi the author of this comment. It is spoken of by Colebrooke ex- pressly as the work of an anonymous author. Varanais, I am informed, is the Sanscrit appellation of Benares, from which the common name has been corrupted by transposition . 20 SANSCRIT LITERATURE. The anonymous author of this work explains his design in a short preface, " to gather the essence of a science dispersed in the early commentaries, in the Bhdshya, in copious dictionaries of verbs and nouns, and in other works." He has well fulfilled the task which he undertook. His gloss explains, in per- spicuous language, the meaning and application of each rule. He adds examples, and quotes, in their proper places, the necessary emendations from the Varticas and Bhdshya. These voluminous commentaries upon Panini's work still left many obscurities unexplained, a defect which numerous modern grammarians have endeavoured to supply. The most celebrated among these are the work of Cairata, a learned Cashmirian, and the Pada- manjari of Haradatta Misra. The annotations of the former are almost equally copious with the Bhdshya itself; yet these, too, are loaded with glosses, among which the old and new Vivarands are most esteemed. The Padamanjara, which is a commentary on the Casica Vritti, is also much esteemed, and the authority of its author held nearly equal to that of the original work '. The Grammatical Sootras, or, Aphorisms of Panini, with selections from various Commentators, Calcutta, 1809, 2 vols. 8vo. in the Nagari character. The following is the title as given in Roebuck's Annals of the College of Fort William, Calcutta, 1819. Panini Sutra Vrittri, the Grammatical Aphorisms of Panini, with a Commentary in Sanscrit ; published by H. T. Colebrooke, esq., Calcutta, 2 vols. 8vo. Printed entirely in Sanscrit. A modified arrangement of Panini's work for those who study the rudiments of the language, has been 1 Colebrooke. ANCIENT GRAMMARS. 21 compiled within these few centuries by Ramachandra, an eminent grammarian, entitled, Pracrya Caumudt; and another still later by Bhattoji Dicshita, called Sidd 1 hanta Caumudi. An analysis of Ramachandra's treatise will be found in Mr. Colebrooke's Essay on the Sanscrit and Pracrit Languages : he says, the rules are Panini's, and the explanation of them abridged from the ancient com- mentaries ; but the arrangement is wholly different. The order in which Ramachandra has delivered the rules of grammar, is certainly preferable ; but the sootras of Panini, thus detached from their context, are wholly unintelligible. Without the commentator's ex- position, they are, indeed, what Sir William Jones has somewhere termed them, ' dark as the darkest oracle.' Bhattoji Dikshita is also spoken of as an able gram- marian. He made some useful changes in the ar- rangement of the Pracriya, amended the explanation of the rules, suppUed many omissions, enlarged the ex- amples, and noticed the most important points upon which the elder grammarians disagree. This author also wrote an argumentative commen- tary upon his own grammar. It is called Pranta meno- ramd. And besides this, he composed a very volu- minous commentary on the Eight Lectures of Panini, and gave it the title of /S 'abda Caustubha. The only portion of it Mr. Colebrooke had seen, reaches no far- ther than to the end of the first section of Panini's first lecture. But this, he says, is so diffusive, that, if the whole had been executed on a similar plan, it must triple the ponderous volume of the Mahdbhashya it- self; he had reason, however, for doubting whether it was ever completed m . The Sidd" 1 hanta Kaumudi, a grammar conformable Colebrooke. 22 SANSCRIT LITERATURE. to the system of Panini, by Bhattoji Dikshita, Calcutta, 1812, 4to. in the Nagari character, published by Ba- buram Pandit, proprietor and superintendent of the Sanscrit printing establishment. The commentaries upon these two works are very numerous : several abridgements also have been at- tempted, the most valuable of which is, Mad'hya Cau- mudi ; and this is accompanied by a similar compendium of annotations, entitled Mad'hya Menorama. The Laghu Kaumudi, a Sanscrit Grammar, by Va- daraja, Education Press, Calcutta, 1827, royal 12mo. The most celebrated grammarian after Panini is Vopadeva, whose popular grammar, which is in high repute at Bengal, is entitled Mugdhabbdha. It con- sists of one thousand one hundred sootras, or short grammatical rules, accompanied by a commentary en- titled Vrith, which comprise all that it is necessary for a learner of the language to know n . In the whole, eight commentaries upon this work are enumerated. But a great drawback, according to Colebrooke, to the use of Vopadeva's Grammar, is, that he has not been content to translate the rules of Panini, and to adopt his technical terms, but has, on the contrary, invented new terms, and contrived new abbreviations. Hence, the commentaries and scholia written to elucidate poems and works of science, must be often unintelligible to those who have studied only his grammar ; and the writings of his scholars must be equally incomprehensible (upon all that relates to gram- mar) to the students of the Paniniya. Accordingly, the pandits of Bengal are cut off, in a manner, from communication on grammatical topics with the learned of other provinces in India. Even etymological dic- " Adelung : see also Colebrooke in Asiat. Researches, vol. vii, 213 ; and Catalogue des MSS. Sanscrits, p. 84, where, (p. 85,) is mentioned a com- mentary on the same, by Ramana Atcharia, entitled Mtigdabodhatika. ANCIENT GRAMMARS. 23 tionaries, such as the commentaries on the metrical vocabularies, must be unintelligible. The Mugdha Bodha, a Grammar by Vopa Deva, Serampoor, 1807, 12mo. ; in Bengalee, Calcutta, 1826, 12mo. Devanagari character. The Sungskrit Grammar, called Moogdboodha, by Vopa Deva, Serampoor, 1817, 8vo. See Catal. de la Bibl. de M. Langles, p. 116, No. 999. The Mugdabodha, or Sanscrit Grammar of Vopa- deva, in the Devanagari character, Calcutta, 1826, 12mo; 1828. Carey has published Vopadeva's work at Serampoor in two volumes ; and Forster, an English version of it, accompanied with paradigms, and a treatise upon the Sanscrit roots, under the title of, A Translation of the Mugdabodha, a celebrated treatise on Sanscrit gram- mar, by G. H. Forster, Calcutta, 1810, 4to. Viakarana, or Grammar, a treatise on the formation of simple and compound words of the Sanscrit lan- guage, of their changes, and of the manner of using them in speech. The royal library at Copenhagen possesses a manu- script commentary upon the Mugdabodha, in Sanscrit, by Padmanabadatta, in Bengalee character, under the title of Subadhini. See Dansk Litter. Tidende for 1819, p. 122. Vira Metra daya, a Sanscrit Grammar, Calcutta, 1815, 4to. A poem in the Sanscrit language, in Par- bury, Allen, and Co.'s Catalogue, for 1831. The Rhatta-Kavya, a Sanscrit Poem illustrative of Grammar, with a commentary, Calcutta, 1826, Svo. and 1828. The author of this was named Bhartri-Hari. He gives in a poem of twenty-two stanzas, the rules of grammar and rhetoric, the materials for which he has drawn from the history of Rama. Sabadasacti Prakariti, Tractatus Argumenti Gram- 24 SANSCRIT LITERATURE. matici. A manuscript in the royal library at Copen- hagen. See Dansk Litter. Tidende for 1819, p. 122. Another grammar much esteemed is the Saraswata, together with its commentary, named Chandrica. It seems to have been formed on one of the Caumudis, by translating Panini's rules, into language that is in- telligible . There is also the Nama Par ay ana, etc. The Ancient Hindoo literature contains altogether one hundred and twenty-six works upon Sanscrit grammar, ninety-six of which treat only of separate portions of it. 2. Modern Grammars, Sidharubam, seu Grammatica Samscrdamica, cui ac- cedit dissertatio historico-critica in linguam Samscr- damicam, vulgo Samxcret dictani, in qua hujus linguae existentia, origo, praestantia, antiquitas, extensio, mater- nitas ostenditur, libri aliqui in ea exarata recensentur, et simul aliquae antiquissima? gentilium orationes litur- gicae paucis attinguntur et expjicantur, auctore Fr. Paulino a S. Bartholomaeo, Romce, 1790, 4to; in Ty- pogr. congreg. de propag. fide. See Gotting. gel. Anz. 1796, p. 16581664; Nouv. Melanges Asiat. par M. Abel. Remusat, vol. ii. p. 306. Vyacarana, seu locupletissima Samscrdamicae linguae institutio, in usum fidei praeconum in India orientali, et virorum litteratorum in Europa adornata, a Paulino a S. Bartholomaeo, Carmelita discalceato, Romce, 1804, 4to. In Typogr. congreg. de propag. fide. The author of these two grammars was a German, whose proper name is said to have been Wesdin. He resided as a missionary on the Malabar coast of India, from 1776 till 1789, and died at Rome in 1805. An- quetil du Perron, in the French translation of the Travels of Fra Paolini, and professor Chezy, in the Colebrooke. MODERN GRAMMARS. 25 Moniteur, 1810, No. cxlvi, both question his know- ledge of the Sanscrit ; and Dr. Leyden calls his manner coarse, acrimonious, and offensive, and adds, that the publication of his Vyacarana has given a deathblow to his vaunted pretensions to profound oriental learn- ing, and shown that he was incapable of accurately distinguishing Sanscrit from the vernacular languages of India P. It is proper, on the other hand, to state that Paolini himself thankfully acknowledges, in many passages of his Systema Brahmanicum, the great as- sistance he had received in his labours from P. Hanxle- den. But, at all events, it would be a waste of time to study these three grammars now, when they have been so entirely superseded by the more modern and well- established works of English and German scholars; though they are still curious for the undisguised spite and hostility which the author takes every occasion of exhibiting towards the opinions of English Sanscrit scholars, and particularly the learned contributors to the Asiatic Researches. The particular character in which he has chosen to write Sanscrit is a remarkable proof of his obstinate prejudice ; as are also the dog- matic, yet groundless assertions, with which he has at- tempted to support his choice. A Grammar of the Sungskrit Language, composed from the works of the most esteemed grammarians ; to which are added examples for the exercise of the stu- dents, and a complete list of the dhatoos or roots, by William Carey, teacher of the Sungscrit, Bengalee, P See Asiat. Researches, vol. x, p. 278, where proofs are given of his ig- norance of Sanscrit; and Edin. Review, vol. i, p. 30, in which the same opinion had been already published. Paolino's work is also reviewed and criticised in professor Wilson's preface to his Dictionary, in the Gb'tting. gel. Anz. 1805, No. cxlv ; in the Moniteur, 1810, No. cxlvi; and in Schlegel's Indischer Bibl. i, p. 9. 26 SANSCRIT LITERATURE. and Mahratta languages, in the college of Fort Wil- liam, Seramjjoor, printed at the Mission Press, 1806, 2vols. large 4to; Calcutta, 1808, 4to; London, 1813, 4to. This work is compiled from original treatises, and is highly esteemed. It is reviewed in the Quar- terly, vol. i, where it is said to be everywhere useful, laborious, and exact. It is now scarce, and its high price, seven guineas, is rather against it. Besides this, as it is principally founded on the grammars called Mugdabodha, in use in Bengal, it is liable to the ob- jections, urged above, to the treatise of Vopa deva q . An Essay on the Principles of Sanscrit Grammar, with tables of inflections, by H. P. Forster, esq. senior merchant of the Bengal establishment, Calcutta, 1810, 4to. vol. i. This work has the merit of being the first written of all the Sanscrit grammars compiled by Eu- ropeans; it was not, however, published till the year mentioned. Its continuation was interrupted by the death of the author, in 1815. There is an ample notice of this grammar, by Bopp, in the Heidelberg. Jahrb. 1818, No. xxx. In the year 1810, a Complete Grammar of the San- scrit Language, by a Catholic missionary at Sira, was published at Calcutta. A Grammar of the Sanscrit Language, by H. T. Colebrooke, esq. vol. i, Calcutta, printed at the Hon. Company's Press, 1805, fol. ; London, 1815, fol. ; Cal- cutta, 1825, fol. In his preface to this work the au- thor gives a catalogue of more than a hundred Sanscrit works and treatises on grammar. A Grammar of the Sanskrita Language, by Charles Wilkins, L. L. D. F. R. S. London, 1808, 4to ; 1813, 4to; 1815, 4to. Wilkins, the author of this grammar, was i See above p. 22 ; and Edin. Review, vol. xiii, p. 367. MODERN GRAMMARS. 27 the first European who successfully studied the Sans- crit language, and the first who introduced its litera- ture to the acquaintance of the western world. The Mugdha-bodha, the Sutras of Panini, together with the works of Bhattoji Dikshita and Ramachandra, as well as several other native grammarians, have been consulted in the construction of this work, which in all quarters has been spoken of with the highest praise. The author's complete knowledge of the structure of the Sanscrit has enabled him to discard the technical terms and arbitrary arrangements of the Indian gram- marians, unless where these really facilitate the study to an intelligent European. In short, Mr. Wilkins's performance seems to unite the appropriate excellences of a grammar accuracy, conciseness, and perspicuity ; and may be regarded as the most clear, methodical, and useful grammar of the Sanscrit language that has yet appeared'. Terms of Sanscrit Grammar, with references to Wil- kins's Grammar, London, 1815, 4to. Sungskrit Grammar, with examples for the exercise of the student, London, 1813, 4to. A Grammar of the Sungskrit Language, on a new plan, by William Yeates, Calcutta, 1820, 8vo. See Classical Journal, No. xlvi, p. 413, etc. An unfavour- able opinion is given of this work in Ind. Bibl. II. i, p. 11, etc. and in the Asiat. Journal, Jan. 1832, p. 18, it is said that a more jejune and imperfect grammar was never compiled of a language. W. S. Majewsky o Slawianach i ich pobratymasch, Warschau, 1816, 8vo. Part I, on the Sanscrit language, ' See Edin. Review, vol. xiii, p. 366 ; and Quarterly Review, vol. i, p. 53, where this grammar forms the subject of two interesting essays on the Sanscrit language. Wilkins's work is also noticed at some length by Chezy in the Moniteur, 1810, No. cxlvi : see likewise Giitting. gel. Anz. 1815, st. 113. 28 SANSCRIT LITERATURE. a sketch of its grammar, tables of Sanscrit characters, a brief vocabulary, etc. ; principally taken from Pauli- nus a S. Bartholomaeo. Institutiones ad fundamenta veteris Linguae Indica?, quae Sanscrita dicitur, auctore Em. Fr. Car. Rosen- miiller, Lipsite, 1818, 4to. Grammatica Sanscrita, nunc primum in Germania edidit Othmarus Frank, Wirceburgi et Lipsice, 1823, 4to. with numerous lithographic tables. See Jenaische Allg. Lit. Zeit. 1827, No. cxcix. Ausfiihrliches Lehrgebaude der Sanskrita Sprache, von Friedr. Bopp, Berlin, 1824, large 4to. Erstes Heft; Zweites Heft, 1825; Drittes Heft, 1827. Of this work, which is generally spoken of as an excellent performance, there is a copious review, by Burnouf, fils, in the Journal Asiatique, Cah. xxxiii, p. 298 814; xxxvi, p. 359372. See also Erganz. Bl. zur Jen. Allg. Lit. Zeit. 1826, Nos. xxviii, xxix. This grammar by Bopp, in the German language, is now out of print and rare; the first part of it, however, has been republished in a language which will render it more generally available to English scholars, among whom it is much recom r mended, under the following title : Grammatica Critica Lingua? Sanscritae, a Francisco Bopp. Fasciculus prior, quo continentur euphoniae leges una cum declinationis et conjugationis doctrina, BeroL 1829, 4to. 15s. The remainder of this work is anxiously looked for. Bopp's grammar, as indeed is the case generally with German philologists, is bu- sied too much about the bare form and grammatical inflections of words, and the philosophy of the lan- guage, rather than the objects of the language itself; and on that account, excellent and accurate as it is in the above respects, it is by no means so inviting to general students as those grammars which have been compiled less with a view of exhibiting the abstract MODERN GRAMMARS. 29 niceties of inflection and construction, than with the more useful object of enabling the learner to derive practical information, which is the more legitimate end of studying languages. Elements of the Sanscrit Language, or an easy Guide to the Indian Tongues, by W. Price, London, 1827, 4-to. Tabulae quaedam ad Orthographiam et Grammati- cam Linguae Sanscritae spectantes. In Othm. Frankii Chrestomathia Sanskrita, Monad, 1821, 4to. Analyse Grammaticale, en Anglais, du commence- ment de 1'ouvrage Sanscrit, intitule, Hitopadesa, in 4to. vide Catal. de la Bibl. de Mr. Langles, p. 117, No. 1008. Under this head must be noticed the following work by Lebedeff, although it does not enter very deeply into the Sanscrit : A Grammar of the Pure and Mixed East Indian Dia- lects, with Dialogues affixed, spoken in all the Eastern Countries, methodically arranged at Calcutta, accord- ing to the Brahmenian system of the Samscrit lan- guage, comprehending literal explanations of the com- pound words and circumlocutory phrases, necessary for the attainment of the idiom of that language, etc. together with a Samscrit Alphabet ; and several speci- mens of Oriental poetry published in the Asiatic Re- searches, by Herasim Lebedeff, London, 1801, 4to s . Grammatica Granthamica*, seu Samscrdamica. An extract from the Sidharubam, by a missionary named See Mithridates, vol. iv, p. 5961. The learned author of the Ueber- sicht der oriental ischen Literatur im Brittischen Indien, which is inserted in the Leipz. Lit. Zeitung, 1817, No. Ixxii, pronounces the following judg- ment upon LebedefFs performance : this volume contains scarcely any- thing of what its long title promises. See also Asiat. Annual Register, 1802, p. 41 ; and Catal. de la Bibl. de M. Langles, p. 1 17, No. 1009. 1 See the explanation of this word above, p. 7. 30 SANSCRIT LITERATURE. Job. Ernst Hanxleden, (f 1732) a manuscript in the library of the Propaganda at Rome u . Langles cites in the Catalogue des MSS. Samscrits, p. 94, Grammaire Samscrite et Latine abregee, suivie de YAmara Kocha, traduit en Latin en grande partie, et d'un Dictionnaire des Verbes Samscrits, avec leur signification egalement en Latin. A manuscript in the Royal Library at Paris. Respecting the announcement of a Sanscrit Gram- mar, by General Boisserolle, of Paris, see below, p. 37. 3. Treatises on Particular Parts of Sanscrit Grammar. Ueber die Sprache und Weisheit der Indier, von Fr. Schlegel. In the first section. Ueber einzelne Theile der Sanskrit-Grammatik, in Heeren's Ideen, Indier, p. 93, sqq. edit. 1824. Grammatical Tables, in Othm. Frankii Chrestoma- thia Sanscrita, Monad, 1820, 4to. De la Declinaison Sanscrite, in Yadjnadattabada, ou la Mort de Yadjnadatta, episode extrait du Ramayana, traduit par A. L. Chezy, Paris, 1826, 4to. ; Preface, p. xix xxi. Ueber das Conjugationssystem der Sanskrit Sprache in Vergleichung mit jenem der griechischen, lateinis- chen, persischen und germanischen Sprache. Nebst Episoden des Ramajan und Mahabharat, in genauen metrischen Uebersetzungen aus dem Originaltexte und einigen Abschnitten aus den Veda's, von Franz Bopp. Herausgegeben und mit Vorerinnerurig begleitet von Dr. Karl Jos. Windischmann, Frankf. a. M. 1816, 8vo. The same work was published in English by the author himself, improved and enriched with many ad- ditions, Lond. 1820, in the first part of the Annals of u The report spread abroad in the French and German periodicals, that the celebrated linguist Raske published a newly arranged Sanscrit Gram- mar, during his abode at .St. Petersburgh in 1820, is without foundation. TREATISES. 31 Oriental Literature, p. 1 65, under the following title: Analytical Comparison of the Sanskrit, Greek, Latin, and Teutonic Languages, showing the original identity of their grammatical structure. The Persian is here omitted, but is promised in a larger work : see Getting, gel. Anz. 1821, St. 54, 55. De la Conjugaison Sanscrite, in Yadjnadattabada, trad, par Chezy, Preface, p. xxi xxvi. Tableau comparatif des Supins Latins et des Infini- tifs Sanscrits. Par le Compte Lanjuinais, in the Mer- cure de France, 1814, Juin, p. 490. Upon the Sanscrit Infinitives in Alex. Murray's His- tory of the European Languages, Edinb. 1823, vol. ii, p. 410. Ueber die in der Sanskritsprache durch Suffixa ge- bildeten Verbalformen, von Wilh. Freid. von Hum- boldt ; in A. W. von Schlegel's Ind. Biblioth. I. iv, p. 433467 ; and ii, p. 71134. Ueber die Prrefixa die Sanskritsprache, in Fr. Bopp's Ausf. Lehrg. der Sanskrita-Sprache, i, p. 71 83. On the effect of emphasis on the persons of the sub- junctive in Sanscrit verbs, in Al. Murray's Hist, of the Europ. Languages, vol. i, p. 340. A complete catalogue of the Sanscrit words for the cardinal and ordinal numbers, will be found in Haugh- ton's Bengalee Grammar and Chrestomathie, Calcutta, 1825. Memoire sur la Separation des Mots dans les Textes Sanscrits, par M. G. de Humboldt, in the Journ. Asiat. Sept. 1827, No. Ixiii, p. 163172. Ueber den Dualis in der Sanskrit-Sprache, in Wilh. v. Humboldt Ueber den Dualis, Berlin, 1828, 4to. Sur un Usage Remarquable de 1'Infinitif Sanscrit; par Eugene Burnouf, fils, in the Journ. Asiat. vol. v, p. 120. 32 SANSCRIT LITERATURE. DICTIONARIES. FOR information respecting Sanscrit dictionaries and grammars, see Colebrooke's preface to his edition of Umuru-Coshu ; Wilson in the introduction to his dic- tionary ; and J. S. Vater in his Proben deutscher Volksmundarten u. s. w. s. 172. 1 . On the Primitive Words of the Sanscrit. A treatise upon Sanscrit primitives, written in this language itself, in the royal library at Paris, under the title, Kavi Kalpa Druma, i. e. Plant of the Poet's Wish, by Bopa Deva, or Vopadeva. See Catalogue des mss. Sanserifs, p. 78. This Kavikalpadruma is quoted by Carey in his Sanscrit Grammar. The number of Sanscrit roots does not amount, according to Langles, to more than ten thousand : see Catalogue des mss. Sanserifs, etc. p. 25. Ac- cording to Rosen, there are only about two thousand three hundred and fifty, and, if taken strictly, much less. Sri Dhatumanyari, by Kasinatha. The Radicals of the Sanscrita Language (by Charles Wilkins), London, 1815,4to. Upon the Sanscrit roots see Bopp's Ausfiihrliches Lehrgebaude der Sanskrita Sprache, i, p. 71 83. A Dissertation on Sanscrit Roots, by H. G. Forster, hi his translation of Mugdabodah, a celebrated treatise on Sanscrit grammar, Calcutta, 1810, 4to. View of the principal significations of the radical words in the European languages, and in the Persic and Sanscrit, in Alex. Murray's History of the European Languages, Edinburgh, 1823, vol. i, p. 229254. Corporis Radicum Sanscritarum Prolusio. Auctore Frid. Rosen, Berolini, 1826, 8vo. Analysed by Eu- gene Burnouf, fils, in the Journ. Asiat. ix, p. 374. ANCIENT DICTIONARIES. 33 Radices Sanscritae, illustratas edidit Fridericus Rosen, Berolini, 1827, large 8vo. A detailed review of this work, by P. von Bohlen, is to be found in the Jahrbiichern fur wissenschaftliche Kritik, Berlin, 1828, No. ix xii. 2. Ancient Dictionaries. The most ancient Sanscrit dictionary is called Nama parayana. It is superseded by the Amra cosha or Ameracasha, the treasure of Amara, a dictionary in verse, according to the order of subjects, with numerous commentaries. From Wilson (Preface to his Dictionary) and W. Ward (Account of the History of the Hindoos) we learn that there are, altogether, seventy-six ancient Sanscrit dictionaries, many of which are as old as the Amera cosha (see Asiatic Researches, vol. vii, 214), whose author, Amer-Sinh, or Amara-Singa, the immor- tal lion, resided at the splendid court of Vicrqmad- itya. (f 56 B. C. x ) Amarasinha, seu Dictionarii Samscrudamici sectio I, de Coelo, ex tribus ineditis codicibus Indicis MSS. curante P. Paulino a S. Bartholomaeo, Carmelita dis- calceato, LL. Orient, praelectore, missionum Asiati- carum syndico, etc., Romce, 1798, 4to. Typis congreg. de propag. fide, xii, and 60 p. Containing only the first section, concerning God and heaven, with various passages, or strings of verses. * See the preface to Wilson's Dictionary. Bentley (Asiat. Researches, vii, 6, 4to. ; vi, 578, 8vo.) endeavours to prove that neither Vicramaditya nor Amera Sinha, lived before the tenth or eleventh century of the Christian era ; but his opinions are examined and satisfactorily refuted by professor Heeren. At all events he was an eminent poet, and one of the nine gems (for so these poets were called) who were the ornament of Vicramaditya's court. From Mr. Colebrooke's note, the settlement of the century in which he lived is a subject for the investigation of chronologists. See Asiatic Researches, vol. vii, p. 214, 8vo. F 34 SANSCRIT LITERATURE. The whole of this dictionary has been since pub- lished by Colebrooke, under the following title : Umuru-Coshu, or, a Dictionary of the Sanscrit Lan- guage, by Umuru-Singhu, with an English Inter- pretation, Annotations, and Alphabetical Index, by H. T. Colebrooke, Serampoor, printed at the Mission Press, 1803, 4to.; 1808, 4to. ; reprinted at London, 181 1, 4to. and again 1813, 4to. in the Deva Nagari character. This contains about ten thousand roots ; and explains, in seventeen chapters, the names of the gods, of men, of the stars, elements, etc y . Table alphabetique pour VAmara Cosha public par M. Colebrooke, par M. Jules Klaproth, in his Table alphabetique du Journal Asi- atique, Paris, 1829, 8vo. p. 105111. An ample description of the work of Amara-Sinha will be found in Q. Craufurd's Researches of Ancient and Modern India, every word of which is taken from Colebrooke's paper, in Asiatic Researches, vol. vii, p. 199, so frequently referred to, and in the Cata- logue des MSS. Sanscrits, p. 2326, where other manuscript dictionaries are mentioned ; one, for ex- ample, under the title of Viswa-Prakasa, i. e. the Enlightened World, by Maheswara. Langles, in the same work, p. 76, describes also a manuscript com- mentary upon the Amara-Sinha, by Nayan Ananda Dewa. Eleven commentaries upon this great work are men- tioned by Wilson, in the Preface to his Dictionary, and four others by Ward, in his Account of the His- tory, etc. of the Hindoos, vol. ii, p. 474, sqq. A further account of this work will be found in the work of Ward just referred to, p. 576 ; in the first part of the Indischen Bibliothek, p. 12, by A. W. v. y P. Paulinus holds a different opinion respecting the title and antiquity of this dictionary from the one at present adopted by English scholars. ANCIENT DICTIONARIES. 35 Schlegel; and in Colebrooke's paper on the Sanscrit and Pracrit Languages, in the Asiatic Researches, vol. vii, 199, and in the preface to his edition of it ffema-chandra-Cosha, or, the Vocabulary of Hema- chandra, Calcutta, 1807, 8vo. 1818, 8vo*. The Umuru-Koshu, Trikandusheshu, Medinee, and Haravulee, four original vocabularies, Nagree charac- ter, printed 1807, at the Shunskrit Press at Khizurpoor near Calcutta, 8vo. Four Sanscrit Vocabularies : the Amaracosha, Tri- cdnda Sesha, Har avail, and Medini Cosa, published by EL T. Colebrooke, esq. Calcutta, 1818, 8vo. These five ancient vocabularies, namely*, Hoima, by Hema Chandra ; Amara Kosha, by Amara-Singa ; Trikanda-Shesha and Haravali, by Purushottumu, and Medini b , of which some appear to be abridgements, and others supplements of the Amera-Cosha, are only printed in the original language c . Among the supplements to this Dictionary must also be reckoned Ecdcshara, a little collection of monograms, by Purushottumu, whom I have just men- tioned ; the Dharanicosha, and the vocabularies of Helaynda Vachespati, and some others. Amara-Sataka, Ghata Karparam, Sanscrit, Calcutta, 1818, 8vo. Divirupa- Kosha, a dictionary of homonymes, in the Devanagari character, is the title of a MS. in the 1 The Cosha of Htmachandra is important for explaining the theological terms of the Jains, as is the Cosha of Amarasinha for those of the Buddhists. a The titles here given are taken from Th. Roebuck's Annals of the College of Fort William, p. 32, 33. See also Catalogue de la Bibl. de M. Langles, p. 116, No. 1005. b See Ward, View of the History, Literature, and Mythology of the Hindoos, vol. i, p. 577. c See Colebrooke on Sanscrit and Pracrit, in Asiat. Researches, vol. vii, p. 218, and Wilson's Sanscrit Dictionary, Pref. p. xxvii. 36 SANSCRIT LITERATURE. royal library at Copenhagen; where there is also a vocabulary in manuscript, inscribed with the title of Sarasvata; and another by Gacla Sinha Nanartha- daanimanjari. See Dansk Litter. Tidende for 1819, p. 124. 3. Modern Dictionaries. Yayadeva, printed entirely in Sanscrit, at Calcutta, p. 68, in oblong 8vo. According to Ward (View of the History, etc. vol. i, p. 584) it is a short treatise for the explanation of difficult passages and expressions in ancient writers. A Catalogue of Indian Plants (419), comprehending their Sanscrit, and as many of their Linnsean generic names, as could with any degree of precision be ascer- tained, by Sir Will. Jones, in the Dissertations relating to the History and Antiquities of Asia, London, 1798, vol. iv, p. 234238. See also his Works, vol. ii, p. 39, 4to. edit. Fleming's Catalogue of Indian Medicinal Plants and Drugs, with their Names in the Hindustani and Sanscrit Languages, Calcutta, 1825, 8vo. Dictionary of Mohammedan Law, Bengal Revenue Terms, Sanscrit, Hindoo, and other words used in the East Indies, with full explanations, by S. Rousseau, London, 1802, Svo. Sanscrit and Hindoo Dictionary, by S. Rousseau, London, 1812, 4to. A Dictionary, Sanscrit and English, translated, amended, and enlarged, from an original compilation, prepared by learned natives for the college of Fort William, by Horace Hayman Wilson, secretary of the Asiatic Society, Calcutta, 1819, 4to. d . This, as the rl A greatly improved and enlarged edition of Wilson's Dictionary is now in the press, and was expected to be out by the end of the past year. MODERN DICTIONARIES. 37 title expresses, is rather a condensation of the best ancient dictionaries than an original work. It is com- piled by Raghumani Bhatta Charya, and corrected, arranged, and translated into English by Wilson. See Bopp's Review of this dictionary, in the Getting. Gel. Anz. 1821, St. 36, and Indische Bibliothek, von A. W. v. Schlegel, i, 3, s. 295364, ii, 1, s. 211. A Sungscrit Vocabulary, containing the nouns, adjectives, verbs, and indeclinable particles, most fre- quently occurring in the Sungscrit language, arranged in a grammatical order, with an explanation in Ben- galee and English/by William Yates, Calcutta, 1820, 8vo. Table alphabetique pour le Vocabulaire Sanscrit de M. Yates, par M. Jules Klaproth, in his Table alphabetique du Journal Asiatique, Paris, 1829, Svo. p. 112135. Sabda Kalpa Druma, a Sanscrit Dictionary, by Rada Canta Deb, of which the first part was pub- lished, Calcutta, 1828. See Asiat. Journ. xxv, 497. San sifan man meng han sti yao, ou Recueil neces- saire de Mots Sanscrits, Tangutains, Mandshous, Mongols, par M. Abel Remusat. From a Polyglott Dictionary written in China. In the Fundgruben des Orients, torn, iv, 3, 183. VocabulariumMalabarico-Samscrdamico-Lusitanum, auctore P. Joan. Em. Hanxleden, a manuscript in the library of the Propaganda at Rome. Anquetil du Perron left also a Sanscrit Dictionary in manuscript, in his own hand writing, and in a fit state for the press, large folio. See Magasin Encyclop. An v, vol. i, p. 241. The Royal Asiatic Society of London possesses also a Sanscrit Dictionary, compiled in modern times, which bears the name of Sabda Calpa Druma, with Professor Wilson has also the materials for a Sanscrit Dictionary, arranged upon etymological principles. See Memorial to Convocation. 38 SANSCRIT LITERATURE. the words explained in Bengalee. See Asiat. Journ. 1828, April, p. 481. An Original Dictionary, Sanscrit and English, by Alex. Hamilton, is mentioned among the manuscripts in the Oriental catalogue of Howell and Steward, 1827, Suppl. p. 102, No. 4433. In the Journal Asiat. May, 1825, p. 319, general Boisserole announces his inten- tion to publish a grammar and dictionary of the Sanscrit language, for which new types were already cut, of which he gives a very handsome specimen. So far as I know, however, no portion of the work has yet appeared. Glossarium Sanscritum, auct. Fr. Bopp, Fascic. i, Berolini, 1829, 4to. COMPARISON OF THE SANSCRIT WITH OTHER LANGUAGES. THE great number of languages which are said to owe their origin, or bear a close affinity to the Sanscrit, is truly astonishing, and is another proof of its high antiquity f . A German writer has asserted it to be the parent of upwards of a hundred languages and f After all, the literary world seem much divided respecting the high antiquity of Hindoo learning. Tennemann says, " Writers who have entered deeply into the study of history, with a view to its bearing on theology, have declared the Hebrews to be the primitive race ; others, the Egyptians ; and lastly, both these have been displaced by the Hindoos." This opinion, which is supported by Fred. Schlegel, is learnedly and forcibly combatted by Hitter, who has devoted a chapter of his History of Philosophy to the examination of this subject. Those who consult it will not be disappointed ; as in it he has condensed, with much ability, all that could be gathered on the subject, and placed it before the reader in an elegant and attractive form. It has been published since the work of Adelung. See Tenneman's Manual of the History of Philosophy, trans- lated by the Rev. Arthur Johnson, Oxford, 1832, 8vo. Schlegel (Fred.) Ueber Sprache u. s. a. der Indier ; and, Geschichte der Philosophic, von Dr. Heinrich Ritter, Hamb. 1829, 8vo. vol. i, p. 58137. COMPARISON WITH OTHER LANGUAGES. 39 dialects ; among which he enumerates twelve Indian, seven Median-Persic, two Arnautic-Albanian, seven Greek, eighteen Latin, fourteen Sclavonian, and six Celtic-Gallics. It seems a remarkable fact, that the various theories in which learned men have latterly so much indulged respecting the origin and affinities of languages, all tend to confirm this statement ; for, however widely they may be opposed to one another in the results of their speculations, they nearly all fix upon the Sanscrit as the basis of some part of their argument ; thus all tacitly acknowledging the an- tiquity and influence of that language. The various vocabularies which we now possess, and the results of the laborious and learned investigations which the next few pages will detail, render it pretty evident, that the Sanscrit has not only furnished words for all the languages of Europe, but forms a main feature in almost all those of the East. A host of writers have made it the immediate parent of the Greek, and Latin, and German families of languages ; or regarded some of these as descended from it through a language now extinct 11 . With the Persian and Zend it has been almost identified by Sir William Jones and others. Halhed notices the similitude of Sanscrit and Arabic words; and this not merely in technical and meta- phorical terms, but in the main groundwork of lan- guage 1 . In a contrary direction the Indo-Chinese, and other dialects in that quarter, all seem to be closely allied to it. One original language seems, in a very remote period, to have pervaded the whole Indian archipelago, and to have spread toward Mada- gascar on one side, and the islands in the South-sea ? Rudiger, in Neuern Geschichte der Evangelischen Missions- Anstalten, st. 66, s. 59. "' See above, p. 3. ' Preface to his Grammar of the Bengal Language. 40 SANSCRIT LITERATURE. on the other ; but in proportion," adds the historian from whom I borrow this remark, " as we find any of these tribes more highly advanced in the arts of civilised life than others, in nearly the same propor- tion do we find the language enriched by a cor- responding accession of Sanscrit terms, directing us at once to the source whence civilisation flowed towards these regions' 1 ." Further information on this subject will be found in the following works : Researches into the Origin and Affinity of the principal Languages of Asia and Europe, by Lieut. Col. Vans Kennedy, London, 1824, 8vo. See an able review of this work in Asiatic Journal, January, 1832, p. 1, etc; in which much information will be found on this subject. The Eastern Origin of the Celtic Nations proved by a Comparison of their Dialects with the Sanscrit, Greek, Latin, and Teutonic Languages, by James Cowles Prichard, M.D. F. R. S. etc., Oxford, 1881, 8vo. Ueber die Uebereinkunft des Sanskrits mit den Worten anderer alten Sprachen, see Adelung, Mithri- dates, vol. i, p. 149, etc. A comparison of the Indian words found in ancient writers, in Hadr. Relandi Diss. Miscell. (de veteri lingua' Indica), Traj. ad Rhen. 1706, 8vo. torn, i, p. 757, vol. iv, p. 424. Synglosse Indo-Europeenne par M. Eichhoff, Paris, 1829, containing a comparison of the principal lan- guages of Europe with one another, and with the Sanscrit. 1. With the Indian Languages. La Croze quotes, in his Hist, du Christ, des Indes, k Raffles's Hist, of Java, vol. ii, p. 369. COMPARISON WITH OTHER LANGUAGES. 41 torn, ii, p. 303, a Tamulic work of the twelfth century, Divagarum l , in which is said to be proved the deriva- tion of all the other Indian languages from the San- scrit. Plan of a Comparative Vocabulary of Indian Lan- guages, by Sir James Mackintosh, in the Transac- tions of the Literary Society of Bombay, London, 1819, 4to. vol. i, p. 297. Familienverwandtschaft der indischen Sprachen, von. G. Blumhardt, Nurnberg, 1819, 8vo. Affinity of the Sanscrit with the Prakrit, Pali, and Zend, in which is described the most holy books of the Jains, by Dr. Leyden, in Asiatic Researches, vol. x, p. 279 ; and in Essai sur le Pali, etc. par E. Burnouf et Chr. Lassen, Paris, 1826, 8vo m . Ivar Abel Symphona symphona, seu XI Ling. Orient, discors exhibita concordia, Tamulicas videlicet, Gran- 1 See above, p. 8. m These three dialects, the Prakrit, the Pali, and the Zend, are probably the most ancient derivatives from the Sanscrit. The great mass of voca- bles in all the three, and even the forms of inflection, both in verbs and nouns, are derived from the Sanscrit. The Pali alphabet seems to be derived from the Devanagari. Leyden's Essay, as above. Again, professor Wilson observes, " There is one question of some interest attaching to the construction of the Prakrit, which seems to merit a fuller enquiry than has yet been given to it ; namely, Does it represent a dialect that was ever spoken ; or is it an artificial modification of the Sanscrit language, devised to adapt the latter to peculiar branches of literature 1 The latter," he continues, " seems the most likely." There certainly appears something very mysterious about these languages. If the Prakrit be no more than a modification of the Sanscrit, why may not the Sanscrit be a device, or the modification of some other ancient language ? Why, indeed, may not the round assertion of a recent critic be true, who affirms that this lan- guage never could have been spoken, and that it is a fabrication from begin- ning to end ? See Wilson's Preface to his Hindoo Theatre, p. 70; and Theological Review, vol. v, p. 360. This opinion, however, is forcibly combatted by Heeren, in his Researches on the Indians; who acutely remarks, that it is not very easy to define what is meant by inventing a language ; and asks how it is possible for any literature to be fully deve- loped unless through the medium of vernacular speech. G 42 SANSCRIT LITERATURE. thamicae, Telugicae, Samscrutamicce, Marathicae, Bala- bandicae, Canaricae, Hindostanicae, Cuncanicae, Guzur- raticae, et Peguanicae non characteristicae, quibus ut explicativo-harmoifica adjuncta est Latina, Hafnice, 1782, 8vo. History and Languages of the Indian Islands, in Edinburgh Review, vol. v, 23. Ueber die Verzweigungen der indischen Sprachen mit dem Sanskrit in einer systematischen Aufzahlung derjenigen Sprachen, welche in Vorderund Hinter- Indien und in den anstossenden Landern gesprochen werden, von Joseph von Hammer, in the Wiener Jahrbiichern der Literatur, 1818, vol. ii, p. 276290. The affinity of the Sanscrit to several Indian dialects and kindred languages, is also shown by M. Wilhelm Palmblad, in his essays on the origin of the Hindoos, in the Swedish Journal, Svea, fur Wissenschaft und Kunst, Upsala, 1819, vol. ii, p. 1168. Fundgruben des Orients, vol. i, p. 459, 460. Franz Alter's treatise, already quoted, upon the Sanscrit language. Concerning the influence of the Sanscrit upon all the languages of the East Indian archipelago, see Crawford's History of the Indian Archipelago, Edin- burgh, 1820, 8vo. vol. ii, p. 71, and Raffles's Java, vol. ii, 369. Concerning the Sanscrit and its connection with the East Indian languages which have sprung from it, in Vater's Proben deutscher Volksmundarten u. s. w. p. 169194. Elucidation of the Hindoo family of languages de- scended from the Sanscrit, in Carl Ritter's Erdkunde im Verhaltnisse zur Natur und zur Geschichte des Menschen u. s. w. Berlin, 1817, 8vo. Anhang, p. 800. Q. Craufurd's Researches on Ancient and Modern India, vol. ii, p. 182, 183, 190, 236238. COMPARISON WITH OTHER LANGUAGES. 43 t Indian, and the languages related to the Sanscrit, in Asia Polyglotta von Julius Klaproth, p. 53, 387 415. I 2. With the Bohemian or Gypsy Language. Mithridates von J. C. Adelung, Th. i, p. 244. 3. With the Zend. Paulini a Bartholomseo Diss. de Antiquitate et Affi- nitate Linguarum Zendicae, Samscritanicse, et Ger- manicae, Padovce, 1798, 4to. Two hundred Zend and sixty German words are here compared with the Sanscrit. The affinity of the Sanscrit to the Zend, by Dr. Leyden, in Asiatic Researches, vol. x, p. 279. Investigation of the affinity which the Sanscrit bears to the Zend, in Link's Urwelt, p. 162172. 4. With the Persian. Halhed in the preface to his Grammar of the Bengal Language. A Dictionary or Vocabulary of those words in Per- sian which are derived from, or have Synonymes in the Sanscrit. A manuscript in the Supplement to Howell and Stewart's Oriental Catalogue for 1827, London, p. 101 ". De Affinitate qua Lingua Sanscrdamica cum ea Persarum ita conjuncta est, ut potius ab hac ilia, quam ab ilia hasc naturali ordine sit derivanda, in Othm. Frankii Comment, de Persidis Lingua et Genio. Comparaison du Persan avec le Samskrit, in the Tableaux Synoptiques, ou Mots similaires qui se n It is described as a small thick folio, veiy neatly and plainly written ; and is priced at 11. 7s. 44 SANSCRIT LITERATURE. trouvent dans les langues Persane, Samskrite, Grecque, etc., par H. A. le Pileur, Leyde, 1814, 8vo. p. 40. Franz Bopp iiber das Conjugationssystem der Sam- skritsprache, p. 116 136. Concerning the Sanscrit language and its affinity to the Persian, in J. S. Vater's Proben deutscher Volks- mundarten u. s. w. p. 169. On the identity of the Persian and Sanscrit lan- guages, in Alex. Murray's History of the European Languages, vol. ii, p. 379 ; and, concerning the light which the Sanscrit throws upon the structure of Persian words, in the same, p. 418. Letters on India, by Maria Graham, London, 1817, 8vo. Commentatio de Adfinitate priscae Indorum Linguae, quam Sanscritam dicunt, cum Persarum, Graecorum, Romanorum, atque Germanorum Sermone, P. i, Vin- dobonce, 1827, 4to. See Jenaische Allg. Lit. Zeit. 1827, No. 199. 5. With the Chinese. The Chinese letters and language compared with the Sanscrit, in a Dissertation on the Character and Sounds of the Chinese Language, etc. by J. Marsh- man, Serampoor, 1809, 4to., and also in Quarterly Review, vol. v, p. 393, etc. See also vol. xv, p. 367, etc. 6. With the Arabic. See Halhed's preface to his Grammar of the Bengal Language, 1778, 4to. Many Hebrew and Arabic words are compared with the Sanscrit, Malay, Mahratta, Turkish, Tartaric, Chi- nese, etc., by Math. Norberg, in his Vater-Unser in den Sprachen Asiens in Nova Acta Reg. Societ. Scien- tiar. Upsal. vol. ix, p. 207, etc. Only the beginning, COMPARISON WITH OTHER LANGUAGES. 45 however, of Norberg's work has appeared, death hav- ing put an end to his labours. 7. With the Greek. Sir William Jones says, (Asiat. Research, vol. i, p. 422,) " The Sanscrit language, whatever may be its antiquity, is of a wonderful structure; more perfect than the Greek, more copious than the Latin, and more ex- quisitely refined than either; yet bearing to both of them a stronger affinity, both in the roots of verbs and in the forms of grammar, than could have been pro- duced by accident ; so strong, that no philologer could examine all the three, without believing them to be sprung from one common source, which perhaps no longer exists." The Rev. Dr. Browne observes, in a letter inserted in the Reports of the Bible Society, " The Sanscrit answers to Greek, as face answers face in a glass. The translation into it of the New Testa- ment will be perfect, while it will be almost verbal : it will be published with the Greek on the opposite page, as soon as we can procure Greek types. You will find the verb in the corresponding mood and tense; the noun and adjective in the corresponding case and gender: the idiom and government are the same; where the Greek is absolute so is the Sanscrit ; and, in many in- stances, the primitives or roots are the same." See Ap- pendix to Barker's edition of Cicero de Senectute, Valpy, 1811, p. xcviii. Connection between the Sanscrit and Greek, Asiat. Journal, 1830, vol. i, p. 325. On the grammatical analogy which subsists be- tween the Sanscrit, the Latin, and the Greek, in Phi- lological Conjectures, by Dr. Wait, in Asiat. Journ. May, 1830, p. 15. Resemblances of the Sanscrit, Greek, and Roman Numerals, in Asiat. Journ. iv, 117. 46 SANSCRIT LITERATURE. A comparison of the Sanscrit with the Greek, in Prichard's Eastern Origin of the Celtic Nations. Sur les Rapports entre le Sanskrit et le Grec et le Latin, tant pour la Construction Grammaticale que pour les Mots. In the correspondence of Barthelemy An- quetil with the missionary P. Cceurdoux. See Me- moires de 1' Academic des Inscr. torn, xlix, p. 647 712. As a Supplement to Anquetil's treatise upon the Ganges of the ancients. Halhed, in the preface to his Bengal Grammar. A parallel between the Greek, Latin, and Sanskrita languages, in the Classical Journal, No. xii, p. 375 384; No. xvii, p. 219222; and Suppl. to No. xviii, p. 528538. Franz. Bopp iiber das Conjugationssystem der San- skritsprache, p. 61, etc. This author's investigations of the affinity of the Sanscrit with the Greek, which he first began in this work, were much amplified in the Vergleichenden Zergliederung des Sanskrit und der damit verwandten Sprachen, Erster Versuch, printed among the treatises of the Berlin Academy of Sciences, Wiss. 1824, 4to. In English, Analytical Comparison of the Sanskrit, Latin, and Teutonic Languages, show- ing the original identity of their grammatical structure, printed in the Annals of Oriental Literature, P. i, p. 1 65, reviewed by Burnouf, fils, in the Journal Asiat. P. vi, p. 52, et 113. De usu linguae Brachmanum sacrae in causis linguae Graecae et Latinae indagandis, Programma, auctore A. W. de Schlegel, Bonn, 1819, 4to. A parallel between the Greek, Latin, Celtic, and Sanscrit, in Alex. Murray's History of the European Languages, Edinburgh, 1823, vol. i, p. 149; vol. ii, p. 228. In German, Zum Europaischen Sprachenbau, oder Forschungen iiber die Verwandtschaft der Teu- tonen, Griechen, Celten, Slaven, und Juden. Nach COMPARISON "WITH OTHER LANGUAGES. 47 A. Murray bearbeitet von A. Wagner, Leipzig, 1826, 2 Bde. 8vo. Comparison of the Sanscrit with the Greek, in A. W. v. Schlegel's Indischer Bibl. ii, 3, p. 285. Commentatio de Adfinitate priscae Indorum Linguae, quam Sanscritam dicunt, cum Persarum, Graecorum, Romanorum, atque Germanorum Sermone, P. i, Vin- dobonce, 1827, 4to. Affinity of the Sanscrit and Greek languages, in the third volume of the Elements of the Philosophy of the Human Mind, by Dugald Stewart, Edinburgh, 1827. Beitrage zur allgemeinen vergleichenden Sprach- kimcle, von G. C. F. Lisch, Berlin, 1826, 8vo.; Erstes Heft, p. 6, sqq. Ursprachlehre von Schmithenner, Frankf, a. M. 1826, 8vo. 8. With the Latin. Halhed, in the preface to his Bengal Grammar. Sir William Jones says, in the Preliminary Discourse to his translation of the Sakontala, " I began with translating it verbally into Latin, which bears so great resemblance to the Sanscrit, that it is more convenient than any other modern language for a scrupulous inter- lineary version." See also above, p. 45. Fr. Paulini a S^ Bartholomaeo Diss. de Latini Ser- monis Origine et cum Orientalibus connexione, Romce, 1802, 4to. Contains only fifty-five Sanscrit words bearing affinity to the Latin. Fr. Schlegel, in his treatise, Ueber die Weisheit und Sprache der Indier. On the analogy of the Sanscrit with the Latin and other languages, in the Edinburgh Review, vol. xiv, p. 272. 48 SANSCRIT LITERATURE. On the conformity of the Latin and Sanskrita Lan- guages, in the Edinburgh Review, 1811, Aug. No. xxx vi, p. 345. In Tableau Comparatif, quoted above, p. 31, of Count Lanjuinais. In the correspondence of Barthelemy, mentioned above. A parallel between the Latin, Greek, and Sanskrita Languages, in the Classical Journal, Nos. xii, xvii, xviii. Fr. Bopp iiber das Conjugationssystem der Sanskrit- sprache, p. 88 155; and his Analytical Comparison of the Sanskrit, Greek, Latin, and Teutonic Languages, in the Annals of Oriental Literature, P. I, p. 1 G5. A comparison of the Sanscrit with the Latin, in Prichard's Eastern Origin of the Celtic Nations. On the Sanscrit and its affinity to the Latin, Per- sian, and German, J. S. Vater, in Proben deutscher Volksmundarten u. s. w. p. 169. Letters on India, by Maria Graham, London, 1817, 8vo. In the first section of Observations sur la Ressem- blance frappante que Ton decouvre entre la Langue des Russes et celle des Remains, Milan, 1817, 8vo. In the preface to Fr. Bopp's Nalus, carmen Sans- critum, Londini, 1819, 8vo. On the grammatical analogies between the Sanscrit, the Latin, etc., by Dr. Wait, see above, p. 45. A parallel between the Greek, Latin, Celtic, and Sanscrit, in Alex. Murray's History of the European Languages, vol. i, p. 149. Commentatio de Adfinitate priscae Indorum Lingua?, quam Sanscritam dicunt, cum Persarum, Graecorum, Romanorum, atque Germanorum Sermone, Pars i, Vindobona, 1817, 4to. COMPARISON WITH OTHER LANGUAGES. 49 9. With the Celtic. Prichard's (Dr.) Eastern Origin of the Celtic Na- tions, proved by a Comparison of their Dialects with the Sanscrit, Greek, Latin, and Teutonic languages, Oxford, 1831, 8vo. A work which will be found very satisfactory on this subject. Coincidences of the Sanscrit with the Gaelic, in Hermes Scythicus ; or the Radical Affinities of the Greek and Latin Languages, with the Gothic, etc., by John Jamieson, D. D. F. R. S. etc. Edin. 1814, Svo. p. 218, etc. They are also compared in Recueil de Monumens Antiques, la plupart inedits, et decouverts dans 1'An- cienne Gaule, etc. par Grivaud de la Vincelle, Paris, 1817, 4to. parti, p. 124. A parallel between the Greek, Latin, Celtic, and Sanscrit, in Alex. Murray's History of the European Languages, vol. i, p. 149. 10. With the Irish or Erse, Welsh, Sfc. The similarity between the Irish and the Sanscrit is very striking, and deserves further research, as is ob- served in Unterhaltungsblattern fiir Welt und Mens- chendkunde, 1825, No. xxxvii, p. 617 ; in the Journey through Ireland in the year 1818, which is there inserted . This has been done with great research, and, as I am informed by one well qualified to judge, with great ability, by Dr. Prichard in his Eastern Origin of the Celtic Nations. In this work the Sanscrit is not only compared with the Erse, or old Irish, and Welsh, but also with the other surviving dialects of the Celtic, namely, the Cornish, the Armorican, the Gjelic, and the Manks. Further information on this subject may be found in Valiancy's Prospectus of a Dictionary of the Language of the the Airecoti, or Ancient Irish, compared with the language of the Cuti or Ancient Persians, with the Hindostanee, the Arabic, and Chal- dean languages : with a Preface, containing an Epitome of the Ancient H 50 SANSCRIT LITERATURE. 11. With the Gothic. Franz Bopp iiber das Conjugationssystem der Sans- kritsprache, p. 116 157; and in his Analytical Com- parison, see above, p. 46, 12. With the German. Paul, a S. Bartholomaeo de Antiquitate et Affinitate Linguarum Zendicae, Samskritanicae, et Germanicae, Padovce, 1798, 4-to. Only sixty words are here com- pared with the Sanscrit. Fr. Bopp iiber das Conjugationssystem der Sanskrit- sprache, p. 116 157; and in his Analytical Compari- son in the Annals of Oriental Literature, P. i, p. 1 65. Ueber das Sanskrit und seine Verhaltnisse zum Germanischen, von J. S. Vater, in his Proben deutcher Volksmundarten u. s. w. p. 169. On the identity of the Sanscrit with the Teutonic, in Alex. Murray's History of the European Languages, vol. ii, p. 228 ; in German, by A. Wagner, Leipzig, 1826, 2 Bde. 8vo. Commentatio de Adfinitate priscse Indorum Linguae, quam Sanscritam dicunt, cum Persarum, Graecorum, Romanorum, atque Germanorum Sermone, Pars i, Vmdobonce, 1827, 4to. Ursprachlehre. Entwurf zu einem System der Gram- matik mit besonderer Riicksicht auf die Sprachen des indisch-deutschen Stammes : das Sanskrit, das Per- sische, die Pelasgischen, Slavischen, und Deutschen Sprachen, von Friedr. Schmitthenner, Frank/, a. M. 1826, 8vo. History of Ireland, corroborated by late discoveries in the Puranas of the Brahmins, and by our learned countrymen in the East, etc. Dublin, 1803, 4to. See also his Collectanea de Rebus Hibernicis. Dublin, 1786, etc., 6 vols. 8vo., and his Grammmar of the Iberno-celtic or Irish Lan- guage, etc. Dublin, 1773, 4to. COMPARISON WITH OTHER LANGUAGES. 51 Letters on India by Mrs, Graham; Edinburgh Review, xiii, 272; Prichard's Eastern Origin of the Celtic Nations ; Kennedy's Researches into the Origin and Affinity of the principal Nations of Europe. Origin and Affinity of the Languages of Asia and Europe, in Asiat. Journ. 1832, p. 1. 13. With the Scandinavian Languages. Tableau des Peuples qui habitent 1'Europe, etc., par Fred. Schoell, second edition, p. 14. On the affinity of the Sanscrit and Scandinavian languages, in La Scandinavie veng6e de 1'Accusation d'avoir produit les Peuples barbares, qui detruisirent 1'empire de Rome, par M. Graberg de Hemso, Lyons, 1822, 8vo. Undersogelse om det gamle Nordise eller Islandske Sprogs Oprindelse, forfattet af R. K. Rask, Kjoben- haven, 1818, 4to. Magnussen in the Index to the twelfth part of his Edda, Copenhagen, 1818, 4to. 14. With the Sclavonic Languages. Aweiar's Kalwiorhuckam, oder Sittenspriiche aus Tamulischen Palmblattern, mit Bemerkungen iiber indische Gelehrsamkeit, von J. C. C. Rudiger, Halle, 1791, p. 26. De lingua Rossica ex eadem cum Samscrdamica matre orientali prognata: adjectae sunt observationes de ejusdem linguae cum aliis cognatione, et de primis Russorum sedibus, auctore Conr. Gottl. Anton, Vi- tembergce, 1810, 4to. Rapports entre la Langue Sanscrit et la Langue Russe. Presentes a 1' Academic Imperiale Russe, par Fred. Adelung, St. Petersbourg, 1811, 4to. ; trans- lated into Russian, by Paul v. Friedgang. The intro- 52 SANSCRIT LITERATURE. . duction has been reprinted word for word by Millin, in the Magasin Encyclop. 1813, Nov., and by Langles, in the Mercure Etranger, No. xv p . Etymologies Slavonnes tirees du Sanscrit, by count T. Golowkin, in Fundgruben des Orients, vol. i, p. 459. A table of two hundred words bearing some re- semblance in sound and meaning in the Sanscrit and Sclavonic languages, by A. v. Mihanovich, in the Archiv fiir Geschichte, Geographic u. s. w. von Freih. v. Hormayr, 1823, No. 66, 67, and 71. It has also been printed separately. Comparison of words alike in the Sanscrit and Sclavonic, in Alex. Murray's History of the European Languages, vol. ii, p. 346. W. S. Majewski o Slavianach i ich probratymsach, Warschau, 1816, 8vo. p. 166 180. The comparison is made more particularly with the Polish language. Comparison of the Sanscrit with the Sclavonian Dialects, etc., by Bopp, in his Vergleichenden Zer- gliederung des Sanskrits und der mit ihm verwandten Sprachen, Erster Versuch. Professor Bohlen read a public lecture in German, in 1828, before the Royal German Society of Konigs- berg, upon the affinity between the Lithuanian and Sanscrit languages. Pastor Carl Fried. Watson of Courland has noticed a great similarity between the grammatical forms of the Lettish and Sanscrit q . 15. With various other Languages. Observations sur les Rapports grammaticaux de la P It was for some time doubted whether Adelung was the author of this little work or not ,- he, however, has now acknowledged it, and also his obligations to M. Julius Klaproth for his assistance in its compilation. i The early death of this amiable scholar has interrupted his more ex- tensive labours upon this subject, which had been announced. CHRESTOMATHIES. 53 Langue Sanskrite avec la plupart des Langues modernes de 1'Europe, par M. Eichhoff. This treatise was pre- sented by the author to the Asiatic Society at Paris. See Rapport de la Societe Asiatique, Paris, 1828, 8vo. p. 8. Friedr. Schlegel (Sprache und Weishiet der Indier, p. 58) discovers a resemblance between the language of Peru and the Sanscrit, and particularly in the words which he considers as roots of the ancient language of the Incas, who are said to have emigrated from the regions eastward of China. On the occurrence of Sanscrit words in the Hebrew, Phoenician, etc. see Indien in s. Hauptbeziehungen, von A. W. v. Schlegel, in the Berlin Taschenbuch fiir 1829, p. 5. Dr. Hale makes this language a dialect of the ancient Syriac. See Analysis of Chronol. vol. i, p. 421. Dictionnaire Hindoustani, dans lequel on rectifie un grand nombre d'erreurs repandues en Europe sur la Religion, les Mceurs, les Usages, et les Connaissances des Hindous ; precede d'une Grammaire, et d'un Recueil d'Etymologies Indiennes, contenant plus de mille Mots Europeens dont Vorigine remonte jusquau Sanskrit, ou autres Langues de 1'Inde, par J. Morenas, Paris, 1826, 3 vols. 8vo. Such was the ample pro- spectus of a work which probably will never see the light. CHRESTOMATHIES. Chrestomathia Sanscrita, quam ex codicibus manu- scriptis, adhuc ineditis, Londini exscripsit, atque in usum tironum versione, expositione, tabulis gramma- ticis, etc. illustratam edidit Othmarus Frank, philos. prof. Monachii, typographice ac lithographice sumtibus propriis, 1820, 4to; pars secunda, ibid. 1821. See 54 SANSCRIT LITERATURE. Annals of Oriental Literature, part iii, p. 558 562; Getting, gel. Anz. 1820, p. 210; Hall. Allg. Lit. Zeit. 1821, No. ccxxxiii, ccxxxiv; A. W. v. Schlegel's Ind. Bibl, ii, 1, p. 20, etc. A work much recommended. PROVERBS. A collection of Proverbs in various languages, Ben- galee, Sanscrit, Arabic, Persian, Latin, and English, under the title of Bhoodursun, edited by Neelrutten Huldar, Calcutta, 1826. Persian and Hindoostanee Proverbs, compiled by Capt. Roebuck, edited by H. H. Wilson, Calcutta, 1824, 2 vols. 8vo. The second volume contains two hundred and seventy-four proverbs, a great many of which are borrowed from the Sanscrit. ANCIENT INSCRIPTIONS AND BOOKS IN THE SANSCRIT LANGUAGE. THE remains of the ancient Sanscrit language con- sist of inscriptions, which are considered to exhibit it in its purest and most genuine form, and of books. The following works give the best information with regard to both these subjects. 1. Inscriptions. These are not only of importance as exhibiting the form of this language at an early date, but as serving to elucidate the history of India. Their utilty in both these respects has been duly appreciated by the learned and indefatigable orientalist Mr. Colebrooke ; who was one of the first to call the attention of the literary public to this important branch of Indian antiquity in his dissertation, On Ancient Monuments containing Sanscrit Inscrip- INSCRIPTIONS. 55 tions, by H. T. Colebrooke, esq., published in the Asiatic Researches, vol. ix, p. 398, containing an account of nine inscriptions ; with plates of the original Sanscrit, and translations. Some account of these also will be found in Heeren's Researches upon India, an English translation of which is now in the press. The monuments of this sort are either inscriptions upon temples, grottos, and single stones ; or engraven upon copperplates, and containing grants of land, pri- vileges, diplomas, etc. See Getting, gel. Anz. 1819, St. 107. The following are the most remarkable of these inscriptions : Among the most ancient are two inscriptions dis- covered in a cave, or temple-grotto, near Gya in the Vindya mountains. They were deciphered and trans- lated by Mr. Wilkins, in the Asiatic Researches, vol. i, p. 279; ii, 168, who states that the language is pure Sanscrit, but that the character is the most ancient he had met with, and even differed materially from that found in inscriptions eighteen hundred years old. Account of Ancient Hindoo Remains, by R. Jen- kins, with Translations and Observations by H. H. Wilson. These consist of three copperplates, united by a ring of the same metal, with a seal embossed ; and of an inscription which records the grant of some lands by Tivara Deva, king of Korsala, to certain Brah- mins. Professor Wilson, in his observations, remarks, that " the copperplates furnish specimens of a charac- ter which has not yet found a place amongst the varieties of monumental writing in India, hitherto offered to the public. This character was unknown to the Brahmins of the place, and equally unintelligible 56 SANSCRIT LITERATURE. to the pandits of Calcutta ; but were deciphered by a Jain of great respectability and learning, who had belonged to the establishment of the late colonel Mac- kenzie." Professor Wilson concludes by saying, that " a comparison of these inscriptions with those which remain to be deciphered in the province of Chatsisgerh (of which a list is given), seems calculated to illustrate the political and religious history of that part of India, in the eighth and ninth centuries : information that cannot but be acceptable in the utter gloom which envelopes almost the whole of Hindoostan history, anterior to the Mohammedan invasion." See Asiatic Researches, vol. xv, p. 499 515. An inscription on a pillar near Buddal, consisting of twenty-eight Sanscrit verses, translated by Charles Wilkins, esq., in the Asiatic Researches, vol. i, p. 131, 8vo. edition. The last ten verses have been trans- lated into German, by Jos. von Hammer, in the Wiener Jahrbiichern der Literatur, 1818, vol. ii, p. 335. Sanscrit Inscriptions, by the late captain E. Fell; with observations, by H. H. Wilson, esq., Sec. As. S, in Asiatic Researches, vol. xv, p. 437, sqq. These consist of various inscriptions, described and trans- lated by captain Fell, and followed by historical re- marks by Mr. Wilson, the present professor of San- scrit. The first was found at Garha Mandela; in what situation is not upon record. The Hansi in- scription was found upon a stone near the fort. The inscriptions from Benares consist of seven plates of copper, with Sanscrit inscriptions, found in a field near the town by a peasant. They contain the genealogy of various princes, with occasional sketches of their character and deeds ; and seem of importance for the history of India r . See Asiatic Researches, vol. xv, p. 436. r These inscriptions are made the subject of two articles in Adelung INSCRIPTIONS. 57 Inscriptions upon rocks in South Btfiar, described by Dr. Buchanan Hamilton, and explained by Henry Thomas Colebrooke, in the Transactions of the Royal Asiatic Society, London, 1826, vol. i, part ii, p. 201 206. These are referred to the years 1219 and 1229 of the era of Vicramaditya, A. D. 1163 and 1173. Translation of a Sanscrit inscription on a stone found in Bundelchand, by lieut. W. Price, in Asiatic Researches, vol. xii, p. 360, consisting of fifty verses in a character approaching, except in some few letters, very nearly to the Devanagari now in use, and contain- ing a genealogical table of several princely families. Inscriptions on the Staff of Firuz Shah, (a very sin- gular monument near Delhi], translated from the San- scrit, as explained by Radhacanta Sarman, Asiat. Researches, vol. i, p. 379. Translations of one of the inscriptions upon the pil- lar at Delhi, called the Lat of Firuz Shah, by Henry Colebrooke, esq. ; with introductory remarks, by Mr. Harrington, Asiat. Research, vol. vii, p. 175. The date of this inscription is ascertained to be 1220 of the Samvat era, A. D. 1164. It is considered of great importance in confirming and illustrating the re- cords extant, relative to the history of Hindoostan, im- mediately preceding the Mahommedan conquest. See Edin. Review, Jan. 1807, p. 284 s . A copy of the inscriptions in the Pagoda of Saringam was obtained by the late Prof. Rudiger, of Halle, from the missionary John. See Neuere Gesch. der evan- gel, Missionsanstalten, St. 66, Halle, 1816, p. 527. A Royal Grant of Land, engraved on a copperplate, bearing date twenty-three years before Christ and dis- (p. 72), as are also those described by Mr. Jenkins ; but from the way in which he has mentioned them, it is clear that he had not seen the volume to which he refers. * The two above articles are very incorrectly described in Adelung. I 58 SANSCRIT LITERATURE. covered among the ruins at Mongueer, translated from the original Sanscrit, by Charles Wilkins, in the Asiat. Researches, vol. i, p. 123, and 357. Other insci'iptions of grants of land are also found in the same work, vol. iii, p. 39 ; and vol. iii, p. 3 ; and in the Transactions of the Literary Society of Bombay, vol. iii, p. 391 397 ; Translation of a Grant of Land in the Concan, by Dr. Taylor of Bombay. Comments on an Inscription upon marble, at Mad- hucarghar ; and three grants inscribed on copper, found at Ujjayani, by major James Tod, Transact, of the Royal Asiat. Society, vol. i, part ii, p. 207 229. Three Grants of Land, inscribed on copper, found at Ujjayani, translated by Henry Thomas Colebrooke, esq., Transact, of the Royal Asiat. Society, vol. i, part ii, p. 230239, and 463. A description and translation of a collection of copies of Sanscrit inscriptions found in the Aboo mountains, was presented to the Asiatic Society of Calcutta, by Major Jackson. See Asiatic Journal, 1824, December, p. 605. The inscriptions amount to above two hundred, and throw much light on early Indian history. They espe- cially illustrate the Chaulukyce, or the succession of the ruling power at Guzerat, in the eleventh, twelfth, and thirteenth centuries. Lettre sur une Inscription Sanscrite a Gusurate, in the Journ. Asiat. torn, viii, p. 110. Note sur les Inscriptions Sanscrites decouvertes par M. le lieutenant-colonel Tod, dans le Radjasthan, et donnees par lui a la Societe Asiatique, par Eug. Bur- nouf, in the Nouv. Journ. Asiat. 1828, No. v, p. 397 400. These inscriptions are as follows : 1. Inscriptions upon the ancient temple at Char- Chaornu, in the district of Haravati, dedicated to INSCRIPTIONS. 59 Chandra-Ishvara-Mahadeva, from the year 500 of the era Samval (A. D. 444), discovered in 1819. 2. Four inscriptions upon copper, found at Gwalior, in the Decan, still older 'than the foregoing, and scarcely to be deciphered. 3. Inscriptions found at Jayselmer in the Indian desert. It is referred to king Bidjy Rae, who lived in the ninth century, and contains a genealogical table of Brahma down to Vidyaya Rajah (Bidjy Rae), writ- ten by Somanathaka : without date. 4. An inscription found upon the walls of the an- cient city of Chitore : very ancient, and almost illegible. 5. Many inscriptions upon marble, which refer to the princes Solanki or Chalouka in the thirteenth cen- tury, and found in the district of MandelgurJt. The greater part of these inscriptions are pure Sans- crit, and written either in the Devanagari character, or so that they may be understood by it ; but the in- scriptions in the temple grottos of Salsette, Mavali- puram, and others, have not yet been deciphered. Respecting the tables which record the privileges obtained by the Jews in Cochin, and by the Chris- tians on the Malabar coast, see the extract from Tych- sen's treatise De Inscriptionibus Indicis et Privilegiis Judaeorum et Christianorum S. Thomae in ora Mala- barica, cum explicatione Inscriptionis trilinguis a Bu- chanano adlatae, in the Getting, gel. Anzeigen, 1819, St. 107. The copies, drawings, etc. of inscriptions upon stone and copper found in the East Indies, by lieut.-col. C. Mackenzie, survey or -general of India, amounted to 807G, and were bound up in seventy- seven volumes. See Asiat. Journal, 1823, Aug. p. 137. 60 SANSCRIT LITERATURE. WORKS IN SANSCRIT. THE best information respecting Sanscrit literature will be found collected in the following works : On the literature of the Hindoos, from the Sanscrit, communicated by Goverdhan Caul, translated, with a short commentary, by the president Sir William Jones, first printed in the Asiat. Research, vol. i, p. 340; and again, in the works of Sir William Jones, vol. i, p. 349*. Remarks upon Ancient Sanscrit Literature, the Ve- das, Puranas, and Shastras, in the German transla- tion of Sonnerat's Voyages to the East Indies and China, Zurich, 1782, 4to. Account of the History, Literature, and Religion of the Hindoos, including translations from their principal works, by William Ward, Serampoor, 1811, 4to. 4 vols. Again, shortened and improved, with the following title, A View of the History, Literature, and Mythology of the Hindoos, including a minute description of their manners, and customs, etc., by the Rev. William Ward. The second edition, carefully abridged and greatly im- proved, Serampoor, 1815, 2 vols. 4to. ; the third edition, London, 1817, 2 vols. 8vo. ; 1821, 3 vols. 8vo. This work is reviewed at length in the Asiatic Journal for 1817, January and February, where a very favourable opinion is given of it. The virtuous indig- nation of the missionary seems to have led him to paint the moral character of the Hindoos, in colours almost too dark to belong to human nature ; the work, how- ever, is undoubtedly very valuable. Sketches relating to the History, Religion, Learn- ing, and Manners of the Hindoos, by Quint. Craufurd, Lond. 1792, 2 vols. Svo. Catalogue and Detailed Account of a Valuable and 1 These are given as two distinct works by Adelung, p. 78 and 80. WORKS IN SANSCRIT. 61 curious collection of mss. collected in Hindoostan, in- cluding all those that were procured by Monsieur An- quetil du Perron, relative to the religion and history of the Parsees, etc , by S. Guise, esq., Lond. 1800, 4to. On the literature of the Hindoos, in the Preface to Selections of Popular Poetry of the Hindoos, by Thomas Broughton, London, 1814, 8vo. Upon the different ages of Indian literature, in Me- langes de Litterature Sanscrite par A. Langlois, Paris, 1827, 8vo. p. 4048. On the advantage of Sanscrit literature to science and learning, in Vijasa, a journal, by Othm. Frank, vol. i, p. 1 45. Mackenzie Collection. A Descriptive Catalogue of the Oriental Manuscripts, and other articles illustrative of the literature, history, statistics, and antiquities of the south of India ; collected by the late lieut.-col. Colin Mackenzie, surveyor-general of India, by H. H. Wilson, esq., secretary to the Asiatic Society of Bengal, etc., Calcutta, 1828, 2 vols. 8vo. This collection consists of 1568 mss. of which six hun- dred and sixty-seven are in Sanscrit, written in vari- ous characters ; of 2070 local tracts, in two hundred and sixty-four volumes; of 8076 inscriptions, in seventy-seven volumes. Of translations and tracts, in loose sheets, six hundred and seventy-nine, and 1480 in seventy-five volumes. Plans, seventy-nine; drawings, 2630; coins, 6218; images, one hundred and six; antiquities, forty ; Wilson's Preface, p. xxii. Besides these, col. Mac- kenzie left an immense collection of notes, observa- tions, journals of thirty-four years, inscriptions, draw- ings, etc. amounting to many volumes, of which forty, in folio, form but a part. An account of these is given in two articles in the Asiat. Journal for 1822, March and April, which concludes with the following observa- tion : " Col. Mackenzie has done more than could rea- 62 SANSCRIT LITERATURE. sonably be expected from human industry ; and there is something so vast in the discoveries he has made, that they remind us of the protracted life of an ante- diluvian, and seem totally unsuited to the limited span allotted to our present existence." Catalogus Bibliothecag Regia? Parisiensis, Parisiis, \ 739, fol. by Etienne Fourmont. Versuch einer Ostindischen Literatur-Geschichte, von Henning, Hamburg, 1786, 8vo. Systema Brahmanicum Liturgicum, Mythologicum, Civile, ex Monumentis Indicis Musasi Borgiani Velitris. Diss. notis historico-criticis illustravit Fr. Paulinus a S. Bartholomaeo, Rom<e, 1792, 4to. See Nouv. Me- langes Asiat. par M. Abel-Remusat, vol. ii, p. 307. Paul, a S. Bortholomseo Examen Hist. Criticum Codd. Ind. Bibliothecae Congregationis de propag. Fide, Romce, 1792, 4to. The author at p. 23, gives rules for distinguishing genuine Indian manuscripts from spurious. De manuscriptis Codicibus Indicis R. P. J. Eman. Hanxleden S. J. Epistola, edidit Paul, a S. Bartholo- maeo, Vindobonce, 1799, 4to. Ejusd. Mussei Borgiani Codices Avenses, etc. Romce, 1793, 4to. Ejusd. Lettera su' Monimenti Indici del Museo Bor- giano, Roma, 1794, 4to. Ejusd. Viaggi alle Indie Orientali, Roma, 1790, 4to. p. 269, sqq. A Catalogue of the principal Sanscrit works in the Asiatic Researches, and in the treatises of Sir William Jones, translated by Kleuker, and in Friedr. Her- mann's Gemalde von Ostindien, Th. ii, p. 342, etc. Sur la Poesie Mystique des Persans et des Hindous, extrait de 1' Anglais de W. Jones. From the Archives Litteraires in the Moniteur, 1806, No. cclvii. A Catalogue of Sanscrit and other Oriental Maim- WORKS IN SANSCRIT. 63 scripts presented to the Royal Society by Sir William arid Lady Jones, in Sir William Jones's Works, vol. vi, 4to u . Specimens of Hindoo Literature, consisting of transla- tions from the Tamoul language, of some Hindoo works of morality and imagination, with explanatory notes, to which are prefixed introductory remarks on the my- thology, literature, etc. of the Hindoos, by N. E. Kin- dersley, London, 1794, 8vo. Sanscrit Fragments, or extracts from the sacred books of the Brahmins, on subjects important to the British isles, by the Rev. Thomas Maurice, London, 1798, 8vo. The Oriental Miscellany, consisting of original pro- ductions and translations, vol. i, Calcutta, 1798, 8vo. The Asiatic Miscellany, consisting of original pro- ductions, translations, fugitive pieces, imitations, and extracts from curious publications, Calcutta, 1785, 1786, large 4to. 2 vols. The New Asiatic Miscellany, Calcutta, 1789, small 4to. 2 parts. Ancient Indian Literature, illustrative of the re- searches of the Asiatic Society of Bengal, from original mss., London, 1807; 4to. 1809. Catalogue des Manuscrits Sanscrits de la Biblio- theque Imperiale avec des notices du contenu de la plupart des ouvrages, etc. par MM. Alex. Hamilton et L. Langles, Paris, 1807, 8vo x . This catalogue con- tains the title, and occasional extracts, from one hun- dred and seventy eight treatises in Sanscrit, and four- u Comprising fifty-nine articles (in seventy-one vols.) in Sanscrit; nine in Chinese ; seventy-seven Persian ; thirty-four Arabic ; and two Hin- dostani. It is also given in the Philosophical Transactions, abridged by Hutton. * Hamilton was the real author ; Langles did no more than translate his English manuscript. 64 SANSCRIT LITERATURE. teen in Bengalee. A very ample review of this work will be found in the Moniteur, 1808, 31 May and 25 June. Vijasa, Ueber Philosophic, Mythologie, Litteratur, und Sprache der Hindu. Eine Zeitschrift von Dr. Othmar Frank, Erstes Heft, Munchen, 1826, 4to. Monumens Litteraires Sanscrite ; contenant une ex- position rapide de cette litterature, et un apergu du systeme religieux et philosophique des Indiens d'apres leurs propres livres; par A. Langlois, Paris, 1827, 8vo. A very ample review of this work is given in the Journal des Savans, Avril, 1827, p. 2J1, etc., and Asiatic Journal. The Sanscrit Reader, Calcutta, 1821, 8vo. Mithridates von J. C. Adelung, Th. i, p. 134143 ; iv, p. 5356. Geschichte der neuern Sprachenkunde, von J. G. Eichhorn, Erste Abtheil, p. 228-r256. Specimens of Hindoo Literature, London, 1813, 8vo. Query if not a new edition of Kindersley's Work, see above, p. 63. Letters on India, by Maria Graham, London, 1817, 8vo. Description of the Character, Manners, and Customs of the people of India, and of their Institutions, Reli- gious and Civil, by the Abbe J. A. Dubois, missionary in the Mysore, London, 1817, 4to. An edition of the original French, much improved by the author, ap- peared at Paris, 1825. Essays relative to the Habits, Character, and Moral Improvement of the Hindoos, London, 1823, 8vo. first printed in the Friend of India. General View of the Literature of the Hindoos, in the Oriental Herald, June, 1825, p. 859, sqq. The Progress of Inquiry into the Learning of India, in the Quarterly Oriental Magazine of Calcutta, and WORKS IN SANSCRIT. 65 again in the Asiat. Journal, No. cxxxiii, Jan. 1827, p. 3034; Feb. p. 189196. Catalogus Librorum Sanskritanorum, quos Bibliothe- cae Univers. Havniens. vel dedit vel paravit Nathan. Wallich. Auct. Erasmo Nyerup, Hafnice, 1821, 8vo. Indische Bibliothek. Eine Zeitschrift von Aug. Wilh. v. Schlegel. Erster Band, Bonn, 1823, 8vo. sqq. A general View of the Language and Literature of the Hindoos, in Niklas Miiller's Glauben, Wissen und Kunst der alten Hindoos in urspriinglicher Gestalt und im Gewande der Symbolik u. s. w. Mainz, 1822, 8vo. I. Bd. F Abschn. Quelques lignes sur les Sciences des Indiens, ex- traites de l'Araich-i-mahfil, de Mir Cher Aly Assos et traduites de 1'Hindostani par M. Garcin de Tassy, in the Journ. Asiat. 1826, Cah. 1. p. 97. Notice des Manuscrits Sanskrits laisses par Sir Ro- bert Chambers, in the Journ. Asiat. vol. vii, p. 62. Ueber religiose Bildung, Mythologie und Philoso- phic der Hindus, mit Riicksicht auf ihre alteste Geschichte, von J. G. Rhode, Leipzig, 1827, 2 B. 8vo. m. Kfp. Fraser, James, Catalogue of Manuscripts in the Persic, Arabic, and Sanscrit Languages, London, 1742, 8vo. A Succinct Account of the Sanscrit, or learned lan- guage of the Brahmins ; in the Way to Things by Words, by John Cleland, London, 1767, 8vo. Catalogue of Sanscrit Books, and of Translations from the Sanscrit, in Parbury, Allen, and Co.'s Catalogue of books in Oriental literature, 1832. Very interesting accounts of Sanscrit literature will also be found in Heeren's Ideen, Inder, the first section passim; Cousin, Victor, Histoire de la Philosophic du xviii me Siecle ; in Hitter, Geschichte der Philosophic, Th. i, p. 58, sqq. ; and in the Discours prononce au 66 SANSCRIT LITERATURE. College Royal de France a 1'ouverture du Cours de Langue et de Litterature Sanscrite, par M. de Chezy, Paris, 1815, 8vo. A CATALOGUE OF SANSCRIT WORKS, AND TRANSLATIONS. SACRED WRITINGS . 1. ON THE VEDAS IN GENERAL. THE whole .circle of Hindoo knowledge and science is divided into eighteen parts, of which the first four are the Fedas, from Fed or Bed, the law. Bed, Beid, Bedam, Bedang, Bedaos, Fedam, Fidya, etc., accord- ing 4;o the different modes of wi-iting and pronunciation observed by Europeans in India. These are re- garded as an immediate revelation from heaven ; and as containing the true knowledge of God, of his re- ligion, and of his worship, disposed into one harmo- nious composition. Next to the Vedas rank four Upavedas, which comprise the knowledge of medicine, music, and other arts ; after these follow six Fedangas, which relate to pronunciation, grammar, prosody, religious rites and ceremonies, etc. ; and finally, four Upangas, which treat of logic, philosophy, jurispru- dence, and history. Each Veda consists of two parts ; the Mantras, con- sisting of prayers, hymns, and invocations ; and the Brahmanas, comprising precepts which inculcate re- * The usual division of these works into prose and verse is not observed here, because even the first are written in metre, and the poetical form of the latter does not seem to give a sufficient reason for dividing SACRED WRITINGS. 67 ligious duties ; maxims explaining these precepts ; and theological arguments. The complete collection of the hymns, prayers, and invocations, belonging to one Veda, is called its Sanhita. The Sanhitas with their various commentaries are subdivided into Sahas, that is, branches of the Vedas. The theology of the Indian scripture, comprehending the argumentative portion, entitled Vedanta, is contained in tracts called Upanishads ; that is, the sacred science, the knowledge of God. The Vedas are undoubtedly the most ancient com- positions in the whole range of Sanscrit literature. Their obscurity, and the obsolete dialect in which they are written, are such as to render the reading of them difficult even to a Brahman y . Ramachandra explains, in his treatise on the grammar of Panini called Pracriya Caumudi, the anomalies of the dialect in which the Vedas are composed. See Q. Craufurd's Researches on Ancient and Modern India, vol. ii, p. 171. Sir William Jones fixes the date of the Vedas at 1 500 years before the birth of Christ ; but colonel Kennedy remarks, in his Researches into the Nature and Affinity of Ancient and Hindoo Mythology, that Sir William Jones was misled in his notions of Indian y When the study of the Indian scriptures was more general than at present, especially among the Brdmanas of Canyacuhja, learned priests derived titles from the number of Vedas with which they were conversant. Since every priest was bound to study one Veda, no title was derived from the fulfilment of that duty ; but a person who had studied two Vedas, was surnamed Dioivedi ; one, who was conversant with three, Trued?'; and one, versed in four, Chaturvedi : as the mythological poems were only figuratively called a Veda, no distinction appears to have been derived from a knowledge of them, in addition to the four scriptures. The titles above,- mentioned have become the surnames of families among the Brah- mans of Canoj, and are corrupted, by vulgar pronunciation, into Dobe , Tiwdre, and Chaube. Colebrooke, in Asiatic Researches, vol. viii, p. 381, 68 SANSCRIT LITERATURE. chronology, by taking the religious personages which occur in the Hindoo sacred books for real historic characters, and by attempting to define the exact age at which they are supposed to have lived 2 . The same author observes, that the sacred books of the Hindoos afford no data from which the period of their composition may be determined, even by approx- imation ; the writers apparently never having intended them to be the subject of chronological computation. The first historical era is that of Vicramiditya (fifty- six years B. C.), preceded by a period of three thou- sand years, in which the Hindoos pretend to no " con- tinuous accounts either religious, traditional, or histo- rical." This three thousand years is a chasm which cannot be filled up. Various other circumstances, however, conspire to prove the antiquity and authen- ticity of the Hindoo scriptures ; and particularly an unvaried uniformity of conception, and a total absence of all foreign modes of thinking and extraneous inter- polations. The descriptions which the Vedas contain of manners, customs, and faith, are too accurate to be spurious ; and, as Mr. Colebrooke says, no system of forgery would be equal to the task of fabricating large works to agree with the very numerous citations per- vading thousands of volumes, in evei'y branch of literature, dispersed among the various nations of Hindoos inhabiting India. Colonel Kennedy believes the period at which they began to be composed to have been at least one thousand one hundred, or one thousand two hundred years B. C.; and Mr. Cole- brooke, in pronouncing them to be genuine, adds, " I mean to say that they are the same compositions which, under the same title of Veda, have been * Researches into the Nature and Affinity of Hindoo Mythology, hy lieut.-col. Vans Kennedy, J.ondon, 1831, 4to. p. 494. SACRED WRITINGS. 69 revered by Hindoos for hundreds, if not thousands of years a ." The original Veda is believed by the Brahmans, the most learned of the Indian philosophers, to have been revealed by Brahma ; and to have been preserved by tradition, until it was collected and arranged into books and chapters by the sage Dwdpdyana, who thence obtained the surname of Vyasa, or Veda vyasa, the compiler of the Vedas. See Colebrooke in the Asiat. Research, vol. viii, p. 378, etc. 8vo. ed. Hamil- ton makes this Vyasa to have lived in the eleventh century after Christ. Ritter, the latest writer on this subject, who certainly has examined with much atten- tion all the authorities on the subject, and who betrays his inclination to place the date of the Vedas as low as possible, admits that they are certainly the most ancient writings in the whole range of Hindoo literature ; " as it would not," he observes, " be easy to find an Indian work in which they are not men- tioned." He supposes they were either collected or composed one thousand four hundred, or one thousand six hundred years before the Christian era b . But another strong argument for the high antiquity of the Vedas, is, that in the greater part of them the common sloka is not to be found, but a more ancient iambic metre of eight syllables, which may be justly regarded as the more simple and ancient, and indeed a See Colebrooke on the Vedas, in Asiatic Researches, vol. viii. : the main authority on this subject. This treatise of Colebrooke is noticed in the Edinburgh Review, vol. xii, p. 47 ; it is there said that " from its subject it is the most curious, and from the ability, candour, and research displayed by its author, the most entitled to approbation of any paper that has appeared in the Asiatic Researches." b Ritter, Geschichte der Philosophic, torn, i, p. 70, etc. Much informa- tion, research, and close reasoning, will be found in the part of Ritter's work here referred to, which has been published since the work of Ade- lung. 70 SANSCRIT LITERATURE. as the true origin of the usual sloka of sixteen syllables. See Asiatic Researches, vol. xiv, p. 1. The very existence of the Vedas was formerly regarded as a fable; and even Paulinus a S. Bar- tholomaeo, in his Systema Brahman, p. 281, derides the English and French for supposing them real com- positions. It was not only a question whether the Vedas were extant; but whether, if portions were still preserved, any person would be found capable of understanding their obsolete dialect. It was also doubted, whether, supposing a Brahman really possessed these Indian scriptures, his religious prejudices would not prevent his imparting the sacred knowledge to any but a regenerate Hindoo . These doubts were not removed until colonel Polier obtained from Jypoor a transcript of what purported to be a complete collection of the Vedas. This is now deposited in the British Museum, bound in eleven large folio volumes. Europe, therefore, propably pos- sesses a complete collection of these important docu- ments in the original language. They still, however, remain untranslated ; and, from their vast extent, the greater part of them will probably always remain so d . See Asiatic Researches, vol. i, p. 347, and vol. viii, p. 497. Ample information respecting the Vedas in general c Colebrooke, in Asiatic Researches, vol. viii, p. 377. 11 Mr. Wilson, in his interesting Memorial to Convocation, as candidate for the Boden professorship, which chair he has, to the honour of the uni- versity, been since elected to fill, says, " I have much at heart the printing of the text, with a translation of the Ritual of the Vedas. I have made some progress in one of them, the Rig Veda, but the execution of this and my other projects, will essentially depend upon my being enabled shortly to resign all public employment, and to devote the remaining portion of my life, as I could be well content to do, to the cultivation of Sanscrit literature." SACRED WRITINGS. 71 will be found in the essay of Colebrooke', and the works of Hitter and colonel Vans Kennedy already quoted ; as well as in the following : A. H. L. Heeren's Ideen, fourth edition, 1 824, part i, vol. iii, p. 3 237, where will be found an interest- ing assemblage of all that is known upon this subject. See also the ample review of this classical work in the Hall. Allg. Lit. Zeit. 1816, Oct. No. 232234, 247, and 218 f . Du Pons in the Lettres edifiantes, second edition, torn, xiv, p. 74. Hollwell's Interesting Historical Events relative to the Provinces of Bengal, etc. London, 1765, 2 vols. 8vo. Dow's History of Hindostan, London, 1768, 3 vols. 8vo. Sonnerat, Voyages aux Indes Orientales, vol. i, p. 211. Ezour- Vedam, traduit par Ste. Croix, in the Obser- vations preliminaires, vol. i, p. 111. Catalogue des Manuscrits Sanscrits de la Biblioth. Imp. par MM. Hamilton et Langles. Eichhorn's Geschichte der schonen Literatur, 248. Craufurd's Researches on Ancient and Modern e The notes of Langles to this essay, in the French translation of the Asiatic Researches, are also referred to by Adelung. But this work, which was only continued to the end of the second volume, is not very well spoken of by English critics. f This interesting portion of professor Heeren's Ideen has been ably translated into French by M. Suckau, with some original notes of the author, as well as of the translator. The English reader, I hope, will very shortly have an opportunity of consulting it in his own language, as the Rev. Alfred Browne of Christ Church is at this moment occupied with a translation. It will contain the improvements of the French translation, and original notes by the translator ; some new additional matter, furnished by the professor, on the ancient commerce of the island of Ceylon ; on Palmyra ; and an unedited account of the progress made in Sanscrit literature since the publication of the last edition of his works. 72 SANSCRIT LITERATURE. India, London, 1817, 2 vols. 8vo. vol. i, p. 185187, 241. Taken from Colebrookc's treatise already men- tioned. Brahma, von Friedr. Mayer, Leipzig, 1818, 8vo. p. 99, etc. 231, 237. Horae Biblicae : part the second : being a connected series of miscellaneous notes on the Koran, Zend- Avesta, the Vedas, the Kings, and the Edda, by captain Butler, London, 1802, 8vo. Upon this work see Catalogue de la Bibliotheque de M. Langles, p. 31, No. 255. Account of a Discovery of a Modern Imitation of of the Vedas, with Remarks on the Genuine Works, by Fr. Ellis, esq. in Asiatic Researches, vol. xiv, 159. Precis des Livres sacres des Gentils de 1'Inde Orientale et de leurs coutumes, in the Collec9oes de noticias para e historia e geografia das nagoes ultramarinas, Lisboa, 1827, torn, i, p. 1 3. See Bul- letin univ. 1828, Juillet, Sciences Hist. p. 39. Though the Vedas form altogether but one work, they are subdivided, according to the Baghavata, into four parts, each of which is again considered as a se- parate Veda. These are, 1. Rig Veda; 2. Yajur Veda; 3. Sama Veda; 4. Atharvana Veda*. 1. Rig Veda. Rig Veda, from Rig or Rich, abounding in prayers and texts, and also praises, in sixteen Sanldtas, or col- lections of hymns or invocations. In the Ezur-Vedam, the contents of this Veda is stated as follows : It e Anquetil du Perron calls them in his Oupnek'hat : Rak, Djedir, Sam, and Athrban. In the Ezur-Vedam, these names are written Kick, Zozur, Chama, and Adorbo. It is moreover said that a fifth Veda exists, formed out of the Ithiasas and other Puranas, and bearing the name of Vavadam. SACRED WRITINGS. 73 treats of the first cause, of the creation of matter, of the formation of the world, of angels, of the soul, of rewards and punishments, of the bringing forth of all creatures, of their corruption, of sins, etc. See Ith's translation of the Ezur- Vedam, vol. i, p. 75. The hymn, Mantra, to the sun, translated from the Rig Veda, in Colebrooke's Disquisition on the Vedas, in Asiat. Research, vol. viii. In this paper the learned author gives an analysis of the whole Veda, with vari- ous extracts from it in English. Some of these will he found translated into German in Fr. Bopp's Conjuga- tionssystem der Sanskrit-Sprache, p. 213 and 290. Rigvedae Specimen, edidit Fred. Rosen, London, 1830. This work, by the professor of the London Uni- versity, contains a specimen of the Rig Veda in the ori- ginal text, with a translation and notes. It consists of several short hymns, chiefly addressed to Agni, the god of fire, and may be compared, with some interest, with the Pseudo-Orphic Hymns of Greek poetry ; con- sisting, like them, of appellations and descriptions of the attributes of the different deities h . 2. Yajur Veda, The Yajur Veda relates chiefly to oblations and sa- crifices, as the name implies,' which is derived from Yaj, to worship or adore. This Veda contains instructions respecting religious exercises, the castes, feasts, purifications, expiations, pilgrimages, gifts, various sacrifices, the particulars re- h See Quarterly Review, vol. xlv, p. 6. Professor Heeren also, in an unedited addition to his work on Ancient India, with which he has fa- voured me, observes, " The only copy of the Vedas, (as far as my information extends,) the one brought to England by Polier, has been lying many years unnoticed in the British Museum. Professor Rosen has now com- menced drawing it from obscurity ; and although his specimen is but of limited extent, yet it is sufficiently ample to give us an insight into the language, the poetry, and, to a certain degree, the contents of the Vedas. L 74 SANSCRIT LITERATURE. quired in the animals offered, the building of the tem- ples, the usual ceremonies at births, marriages, and deaths of men of all ranks, etc. See Ezour-Vedam, translated by Ith, part i, p. 72 '. Isdvasyam, or an Upanishad from the Yajur Veda, translated in the Works of Sir William Jones, torn, vi, p. 423. A part of this Veda, Ukad Arangak, together with a commentary on the same by Sankara-Acharya, was in the possession of Sir William Jones, and is now in the library of the Asiatic Society of London. Yajur Veda, translated into German in the fifth volume of the Danischen Missionsberichte, Halle, 1742, 4to. p. 1251, sqq. Translations of many of the hymns and detached portions of this Veda will be found in Mr. Colebrooke's papers on the Religious ceremonies of the Hindoos, and of the Brahmans especially, in Asiat. Research, vol. v and vii. The beginning of the prayers of the Sarvamedha from the Yajur Veda, translated in Colebrooke's Essay on the Vedas, in Asiat. Research, vol. viii, p. 431, 8vo. edit, and in Fr. Bopp's Conjugat. System der Sanscrit- Sprache, p. 280. Eighteen Distichs, from the Yajur Veda, in Carey's Grammar of the Sungscrit Language, p. 903, 904. Translation of the Isopanishad, one of the chapters of the Yajur Veda, according to the commentary of the celebrated Sankara-Acharya, establishing the unity and incomprehensibility of the Supreme Being, and that his worship alone can lead to eternal beatitude, by Rammohun Roy, Calcutta, 1816, 8vo. See Asiat. Journ. 1818, May, p. 465, 468; Journal Asiat. Cah. xvi, p. 244. Translation of the Kuth-Opunishud (Keth Upanis- ' See below, p. 76. SACRED WRITINGS. 75 chada) of the Ujoor Fed (Yajur Veda) according to the gloss of the celebrated Sankaracharya, by Ram- mohun Roy, Calcutta, 1819, 8vo. See Journ. Asiat. Cah. xvi, p. 245. Sankarce Atsharjce praefatio ad Jadshurveedte Bri- hadaranjakun, cum versione et Anandce animadver- sionibus, in Othm. Frankii Chrestomathia Sanscrita, vol. i, p. 149. Sancara, one of the most celebrated expositors upon the Vedas, flourished above a thou- sand years ago at Sringagiri, in the Carnatic. One of his most esteemed works is called Bhashrjum, an expla- nation of the most difficult passages of the Vedas. Frank has selected the Upanishad, entitled Urihada- rdnyaki, forming part of the Yajur Veda. Sancara is also the author of many other works, among which, one of the best known is Upadesa-Sahasri, a metrical epi- tome of the doctrines of the Upanishads and Brahma- Sootras. There is an explanation of the same under another Rama Tirfha, entitled Pada Yd'janica. Fsdvasyam, or an Upanishad from the Yajur Veda, translated by Sir William Jones, in his Works, vol. vi, p. 423, and by W. Carey in his Sungskrit Grammar, p. 903 k . Equus mundi Mundus animans. Ex Jadshurvedce Brihadaranjako. Sanskrit und Lateinisch, in Vjasa, von Othm. Frank, part i, vol. i, p. 51. A pretended translation of the whole of the Yajur Veda appeared in 1778, under the following title: L'Ezour Vedam, ou anciens Commentaires du Vedam, contenant 1'exposition des opinions religieuses et philo- sophiques des Indiens. Traduit du Samscretan par un Brahme (a Pondicherry). Revu et public (par le Baron de Sainte-Croix), avec des observations prelimi- naires, des notes et des eclaircissemens, Yverdun, 1778, k See below, under Extracts from the Vedas ; p. 79. 76 SANSCRIT LITERATURE. 2 vols. I2mo. Reprinted verbatim in the Encyclopedic Methodique Philosophique, ancienne et moderne, par Naigeon, Paris, 1792, p. 790 871. In German, Ezour- Vedam oder der alte Commentar iiber den Ve- dam. Von einem Bramen aus dem Samskretanischen ins Franzb'sische und aus diesem ins Deustche iiber- setzt. Mit einer Einleitung und Anmerkungen, nebst einem ungedruckten Fragmente des Bagavadam, von J. Ith, 1779, 2 Bde. 8vo. Upon the appearance of this work its authenticity was much disputed, particularly by Sonnerat, in his Travels to the East Indies, p. 180, etc., and by others. It is said in the preface, that the work was originally among the papers of M. Barthelmy ; that a copy was brought from India and presented to Voltaire, who sent it, in 17G1, to the Royal Library of France. The forgery, thus manufactured at the instigation of the Jesuits, (it is said by father Roberto de Nobili, in the seventeenth century,) has been lately exposed in the following paper : Account of a Discovery of a Modern Imitation of the Vedas, with remarks on the genuine works, by F. Ellis, in the Transactions of the Literary Society of Bombay, vol. iii, p. 1 59: see also Asiat. Researches, vol. xiv, p. 1 ; Schlegel's Ind. Bibliothek, ii, 1, p. 50, etc.; and Asiat. Journal, Feb. 1818, p. 188 1 . Extracts from the Ezur- Vedam are found in Mignot sur les Anciens Philosophes de 1'Inde; in the Me- moires de l'Acad6mie des Inscript. torn, xxxi, p. 8 ; and in Anquetil du Perron's Zend-Avesta, torn, i, in the Discours prelimin. p. 83. 1 This interesting paper of Mr. Ellis's displays a profound knowledge of Sanscrit literature. It contains an elaborate analysis of the genuine Vedas ; and compares them with the forgeries, of which it appears copies were found of the other three, in Sanscrit, written in the Roman character, and in French, among the manuscripts of the catholic missionary at Pondi- cherry ; where the one in question was discovered. SACRED WRITINGS. 77 3. The Sama Veda. The Sama Veda, from Saman, a prayer arranged for singing, consists of more than a thousand Sanhitas. Colebrooke says, a peculiar degree of holiness seems to be attached to it, according to Indian notions, if re- liance may be placed on the inference suggested by the etymology of its name, which indicates, according to the derivation usually assigned to it n , the efficacy of this part of the Veda in removing sin. The prayers belonging to it are composed in metre, and intended to be chanted; and their supposed name is apparently ascribed to this mode of uttering them. This Veda is divided into several parts : a principal division is entitled Archica, another portion is called Aranyagana; both these are arranged for chanting. Another principal division is Brdhmana Sama. It comprises all religious and moral duties, hymns in praise of the Supreme Being, and to the honour of sub- ordinate spirits ; commandments to be observed by all the castes, and others relating to separate ones, etc. Upanishad, Commentar iiber den Sama Veda, in Sanskrit mit Bengali-Schrift gedruckt und herausgege- ben, von Rammohun Roy, Calcutta, 1818, 8vo. See Revue Encyclop. torn, vii, annee 1820, p. 326. Translation of the Cena (Kend) Upanishad, one of the chapters of the Sama Veda ; according to the gloss of the celebrated Sankaracharya, establishing the unity, and the sole omnipotence of the Supreme Being, and that he alone is the object of worship, by Rammohun Roy, Calcutta, 1816, Svo; and again, 1817; Asiat. m Asiat. Researches, vol. viii, p. 458, 8vo. edit. Here, as in many places, I have translated all that is said by Adelung, and made considerable addi- tions from Colebrooke, etc. n From the root Shd, convertible into so and sd, and signifying to destroy. The derivative is expounded as denoting something which destroys sin. 78 SANSCRIT LITERATURE. Journ. 1818, Aug. p. 141 145; see Journ. Asiat. Cah. xvi, p. 245. A Hymn from the Sama Veda, translated in Cole- brooke on the Vedas, and in Fr. Bopp's Conjugat.-Sys- tem der Sanskrit-Sprache, p. 293. 4. Atharvana Veda. Atharva, or Atharvan Veda, in four Sanhitas, con- tains subjects of mystic theology and metaphysics. Se- veral scholars, learned in Indian literature, have sup- posed this fourth Veda, from its more modern dialect, to be of less authority than the others, and will only acknowledge the first three as genuine. Passages of the Indian scripture itself, says Colebrooke, seem to support the inference ; for the fourth Veda is not mentioned in the passage, cited by me in a former essay (on Religious Ceremonies, Asiat. Researches, vol. vii, 251), from the white Yajush; nor in the following text quoted from the Indian scripture, by the commen- tator of the Rich. " The Rig Veda originated from fire ; the Yajur Veda, from air; and the Sama Veda from the sun." Hence some hold the Atharvana for no more than a supplement to the others . Translation of the Moonduk-(Mandhaka} Opmishud of the Uthurva- Ved, according to the gloss of the cele- brated Shunkara-Charyu, by Rammohun Roy, Calcutta, 1819, 8vo; see Journ. Asiat. Cah. xvi, p. 245. Verses from the Athar Veda, translated by Cole- brooke, in his Treatise on the Vedas, Asiat. Research, vol. viii, p. 359 476; and by Fr. Bopp, in his Conjug.- System der Sanskrit-Sprache, p. 310. The popular dictionary Amerasina notices only three Vedas, and men- tions the Atharvana without calling it one. From these circumstances, and the received notions of the Hindoos themselves, it appears that the Kiga, Yajur, and Sama, are the three principal portions of the Vedas ; that the Atharvana is commonly admitted as a fourth ; and that some supplementary matter and poems are reckoned as a fifth. SACRED WRITINGS. 79 5. Extracts from the Vedas. Sirr-i-Akbar ; the greatest secret, being the essence of four Veds of Hindoo scriptures, compiled by prince Dara Shekoh, manuscript, in Howell and Stewart's Catalogue of Oriental Literature, for 1828. Extracts from the Vedas, in the works of Sir William Jones, torn, vi, p. 313423, and 427; and in Asiat. Researches, vol. i, p. 33 36, etc. These are imitations rather than translations; and consist of hymns in verse, preceded by a summary of their contents in prose. Besides these, there are ver- sions of various passages from the Vedas in prose, and fragments which appear to be materials towards a dis- sertation on the primitive religion of the Hindoos. I cannot resist giving the following extracts : THE GAYATRI, OR HOLIEST VERSE OF THE VEDAS. " Let us adore the supremacy of that divine sun, (opposed to the visible luminary,) the godhead who illu- minates all, who recreates all, from whom all proceed, to whom all must return, whom we invoke to direct our understandings aright in our progress towards his holy seat." " What the sun and light are to this visible world, that are the supreme good and truth to the intellectual and invisible universe ; and, as our corporeal eyes have a distinct perception of objects enlightened by the sun, thus our souls acquire certain knowledge, by meditat- ing on the light of truth, which emanates from the BEING OF BEINGS : that is the light by which alone our minds can be directed in the path to beatitude." There is one beautiful hymn, beginning, " May that soul of mine, which mounts aloft in my waking hours as an ethereal spark, and which even in my slumber has a like ascent, soaring to a great distance, as an 80 SANSCRIT LITERATURE. emanation from the light of lights, be united by devout meditation with the spirit supremely blest, and su- premely intelligent !" It ends : " There is one living and true God, ever- lasting, without body, parts, or passion ; of infinite power, wisdom, and goodness ; the maker and pre- server of all things, both visible," etc. Sir William Jones's Works, vol. vi, p. 421, etc. W. Jones, Abhandl. iiber die Geschichte, Alterthu- mer u. s. w. Asiens, Riga, 1795 1797, 4 Bde. 8vo; vol. i, p. 265-, vol. iv, p. 1428. 6. Vedantas. The word Fedanta, signifies view, or object of the Vedas. Under this name there is an ancient work in Sanscrit, by Vyasa or Jaimini, said to have been com- posed above 2000 years ago, and to contain an abstract and a quintessence of all the Vedas brought together. This work is also known in India, under the title of Purva Mimansa, that is, the first, most ancient enquiry, in opposition to the Uttera Mimansa. The latter Mi- mansa, which is called Brahma Mimansa, is a philoso- phical-religious system. The great authority for its doctrine is the collection of Sootras or Aphorisms, bearing the title of Bramha- Sootra. The scholiasts, who have commented upon the Brahma-Sootras, are, Baudhayana, called the sacred (Rishi); Upavarsha, the venerable (Bhagavat), and others. The most celebrated is, Sankara Acharya, (see above page 74) placed by Colebrooke at the be- ginning of the ninth century. His commentary bears the title of S'ariraca p Mimansa Bhashaya. This has had many expounders, among whom we may mention P S'driru signifies incorporated. SACRED WRITINGS. 81 Vachespati as one of the most esteemed. His treatise is entitled Bhamati, or S'driraca Bhashya Vibhdga. This commentary is again illustrated by Analananda, surnamed Vydsdsrama, in his Veddnta Calpataru. Many other commenters are mentioned by Colebrooke in his Essay on the Philosophy of the Hindoos, in the Transact, of the Royal Asiatic Society, vol. ii, p. 7, 8. These religious dogmas are ascribed to Badarayana, the same with Vyasa, Veda Vyasa, Dwaipayana and Crishna Dwaipayana^. The Sootras of Badarayana are divided into four books, Adhyaya, and each of these into four chapters, Pada. The principal works upon the Vedanta are Veddnta Paribhdshd, by Dharma Raja Dikshita; A commentary upon the same by the author's son, Rama Crish'na Dikshita, under the title : Veddnta Sic'hdmani. Vedanta Vdra, a very familiar exposition of the Ve- danta, by Sadananda. Preface, by a Brahmin, to a translation of an abridge- ment of the Vedant, in Asiat. Journ. 1818, Nov. p. 468-474; and 1827, Oct. p. 464466. The Bengalee translation of the Vedant, or resolu- tion of all the Veds, the most celebrated and reserved work of Brahminical theology, establishing the unity of the Supreme Being, and that he is the only object of worship, together with a preface by the translator (Rammohun Roy), Calcutta, 1815, 8vo; 1816, 4to . 1817, 4to. A German translation was published in Bran's Miszellen, 1814, under the title Remmohon Roy Auflosung des Wedant oder aller Weds, des beriihm- testen und verehrtesten Werks braminischer Gottes- gelehrtheit u. s. w. Auch besonders daraus abgedruckt, Jena, 1818, 8vo; and Journ. Asiat. Cah. xvi, p. 243 249. i In an earlier state, as Brahman, he was called Apdntara Tamas. 82 SANSCRIT LITERATURE. Under the title of An Enquiry into the Spiritual Or- ganisation or Soul of the World, there was pub- lished at Calcutta, 1818, 8vo. in Sanscrit, the Vedanta Mimansa according to Vyasa and Sankara Acarya, by Lallulala Sarma Kavi. Vedanda Sara; or Essence of the Veda, Sanscrit, Calcutta, 1818, 4to. Vedanta Sara : Elements of Theology, according to the Vedas, by Saddnanda Parivrajakdchdryya ; with a commentary by Ramakrishna Tirtha, Calcutta Edu- cation Press, 1829. From Parbury, Allen, and Go's Catalogue. Extract from the Brahma Mimansa, by H. Th. Colebrooke, esq. in Transact, of the Royal Asiatic Society, vol. ii, p. 1 39. 7. Upanishads. The literary history of India enumerates fifty-two Upanishads, or extracts of such portions of the Vedas, as relate to argumentative theology. Among these numerous Upanishads those most frequently quoted, are, Ch'hdndogya, Caushitact, Vrihad-Aranyaca Aita- reyaca, Taittiriyaca, Cdfhaca, Cat'havatti, Mund'aca, Prasna S 'wetds 'watara, I'sd Vdsya, and Kena. The four Upanishads, Katha, Isa, Kaena, and Mun- daka, edited by Rammohun Roy, and printed at Cal- cutta in the Bengalee character, with an English trans- lation, have already been noticed under the Vedas. Upanishad, in Bengalee character, Madras, 1818, 8vo. Copious extracts from this portion of the Vedas may be found in Anquetil du Perron's UpneVhat ; but these were made from the Persian, and cannot be altogether relied on. The Upnelchat, the Persian term for Upanishad, consists of fifty sections, subdivided into eighty-three Brahmes, or instructions, which explain, SACRED WRITINGS. 83 under the form of dialogues and narrations, particular points of theology. Oupnek'hat, i. e. secretum tegendum, opus ipsa in India rarissimum, continens antiquam et arcanam s. theologicam et philosophicam doctrinam e quatuor sacris Indorum libris, Rak Beid, Djedir Beid, Sam Beid, Athrban Beid excerptam ; ad verbum e Persico idiomate, Samscreticis vocabulis intermixto, in Latinum conversum. Dissertationibus et annotationibus diffi- ciliora explanantibus illustratum ; studio et opera Anquetil du Perron, Indicopleustae, R. Inscript. et human, liter. Academiae olim Pensionar. et Director. Argentorati et Parisiis an. ix, 1801 1802, 4to. 2 vols. Translated into German under this title, Versuch einer neuen Darstellung der uralten indischen All-Eins- Lehre ; oder der beriihmten Sammlung rZv Oupnekha- ruv erstes Stiick : Oupnekhat Tschehandoult genannt. Nach dem lateinischen der persischen Uebersetzung wortlich getreuen Texte des Hrn. Anquetil du Perron frey ins Deutsche iibersetzt und mit Amnerkungen versehen von Th. A. Rixner, Nurnberg, 1808, 8vo r . The original Indian text of this body of Indian * In the Transactions of the Literary Society of Bombay, London, 1819, p. 207, the following judgment is pronounced upon Anquetil du Perron : " Anquetil's great merit was that of an enterprising traveller : as an oriental scholar his rank is very low. The nation which possesses Silvestre de Sacy may easily resign Anquetil du Perron." See also Fr. Schlegel's Gesch. d. Liter, vol. i, p. 180. A milder sentence is passed upon him by Lanjuinais, in the Mag. Encyclop. an 8, torn. iii. There is a notice of this work also in the Edinburgh Review, vol. i, p. 412. The critic therein does full justice to M. Anquetil's know- ledge of the Persian, but questions his knowledge of the Sanscrit, or rather announces his total ignorance of that language. Ritter also remarks, that it contains so many mistakes and false interpretations, as to be quite useless in a work of investigation. See Geschichte der Philosoph. vol. i, p. 75 ; and Rhode uber Relig. Bildung, Mythol. and Philos. der Hindus, vol. i, p. 99, f. 84 SANSCRIT LITERATURE. theology, was translated into Persian by Mohammed Darah Shekuh, the brother of Aurengzeb, and thereby first made known to the profane. A specimen of this is given in Anquetil du Perron, Recherches historiques et geographiques sur 1'Inde, torn, ii, and in German in the Sammlung asiatischer Originalschriften, Bd. i, p. 273 315. Another fragment of it is found in White's Institutes of Tamerlane, Oxford, 1783, 4to. translated from two Persian manuscripts in the pos- session of Sir Broughton Rouse, formerly governor of Bengal, and another in the preface to Halhed's Code of Gentoo Law, London, 1781. An extract from the UpneVhat is given by Lan- juinais, in the Mag. Encyclop. an ix, torn, iii, v, vi, under the title of Analyse de VOupnek'hat, par M. le Comte Lanjuinais, which is reprinted in the Journ. Asiat. Cah. x, p. 213236, vol. xi, p. 265, vol. xii, 344, vol. xiii, 15, and vol. xiv, 71; and again, sepa- rately, La Religion des Indoux, selon les Vedah, ou Analyse de VOupneVhat, publiee par M. Anquetil du Perron en 1802, par M. le Comte Lanjuinais, Paris, 1823, 8vo. A word in favour of the authenticity and value of the Upnekhata, by Niklas Miiller, in his Appen- dices to his treatise on the Glauben, Wissen und Kunst der alten Hindus, Bd. i. Considerations upon the Upnelthat, and the forma- tion and character of this theological treatise of the Hindoos, by Friedr. Mayer, in his Brahma, oder die Religion der Indier als Brahmaismus, Leipzig, 1808, 8vo. p. 7 15. See again, J. G. Rhode iiber relig. Bildung, Mythologie und Philosophie der Hindus, Leipzig, 1827, 2 B. 8vo. In this place also we may introduce the three follow- ing works, by Rammohun Roy. SACRED WRITINGS. 85 A Defence of Hindoo Theism, in reply to the attack of an advocate for idolatry at Madras, Calcutta, 1817, 8vo. in Bengali. A Second Defence of the Monotheistical System of the Veds, in reply to an apology for the present state of Hindoo worship, Calcutta, 1817, 8vo. in Bengali. An Apology for the Pursuit of Final Beatitude, independently of Brahmanical Observances, Calcutta, 1820, Svo. in Bengali. 8. Upavedas. The Upavedas, from Upa, joined to, appended to, are a kind of supplementary Vedas, said to be imme- diately deduced from the Vedas. There are four of them. The first comprises the theory of disorders and medicines, with the practical method of curing diseases. The second on music, in the more extensive sense of the word : it is chiefly useful in raising the mind by devotion to the felicity of the divine nature. The third treats on the fabrication and use of arms and implements of war. The fourth explains sixty-four mechanical arts and handicrafts, for the improvement of such as exercise them. Of their more minute con- tents, however, we have as yet no accurate informa- tion ; indeed it is believed that they are lost. Sir W. Jones's Works, torn, i, p. 358. Upon music, as forming a part of the religion of the Hindoos, there is a treatise by Sir William Jones, On the Musical Modes of the Hindoos, in Asiatic Researches, torn, iii, p. 55, and in his Works, vol. i, p. 413, From this a German translation has been made, under the title of Ueber die Musik der Inder, von F. H. v. Dalberg, Erfurt, 1802, 8vo., with a col- lection of popular Indian ballads. 86 SANSCRIT LITERATURE. 9. Vedangas. Angas, member, or Vedangas, members of the Vedas, supplements to the body of the Vedas, six in number, teach the art of pronunciation, grammar, prosody, the explanation of obscure and unusual ex- pressions of the Vedas, astronomy, and the rites and ceremonies to be observed in religion. To these belong the prosody of Pingala, the grammar of Panini, the treatise upon astronomy called Surya, Lilawati, by Bhanara Charyya, etc. 10 Upangas. The Upangas, four in number, contain the Hindoo learning upon logic, moral philosophy, jurisprudence, and history. PURANAS. Purana, Puranam, Puranon, history of life, poetical representations of Indian mythology, and fabulous history. The Puranas hold an eminent rank in the re- ligion and literature of the Hindoos. Possessing, like the Vedas, the credit of a divine origin, and scarcely inferior to them in sanctity, they exercise a more extensive and practical influence upon Hindoo society. They regulate their ritual, direct their faith, and supply in popular legendary tales materials for their credulity. To European scholars they recommend themselves on other accounts ; as they have been con- sidered to contain not only the picturesque and mytho- logical part of Indian superstition, but as the treasury of extensive and valuable historical remains, whose data reach back at least nearly to the deluge. The Ptiranas include ancient traditions respecting the gods, religious doctrines and rites, the creation, the ages of the world, PURANAS. 87 cosmography , and the genealogy and history of the ancient kings, as well as the deeds of their suc- cessors*. Many of these Puranas or traditions treat only of some part of these subjects, while others take in the whole circle. Most of them relate a portion of the history of the gods, which they narrate very cir- cumstantially. The Puranas are considered nearly as ancient as the Vedas. They are divided into two classes, con- taining eighteen each. The Puranas of the first and higher class set forth hi detail the attributes and powers of Krishna Dwaipayana. The Puranas be- longing to this class are said to contain four hundred thousand slokas, or one million six hundred thousand lines. Ten of them comprise the love and history of SMvea, four of Vishnu, and two of Brahma. Two others, named Agni, sing the praises of the sun and of fire. The eighteenth is the Bhagavata, or Life of Crishna, which crowns the whole series u . The actual operation of these works upon the minds of a vast portion of mankind, and the reputation they bear for high antiquity and historical worth, entitle them to a full and candid investigation. A plan has accordingly been adopted for submitting the whole of them to analysis, the result of which, as regards one of The section of the Puranas relating to geography is called Bku-Chanda, or Bhuvana-Cosa. * Five of the most important of these are called the Pantschalakchanu. u Every Purana treats of five subjects : the creation of the universe, its progress, and the renovation of worlds ; the genealogy of gods and heroes ; chronology, according to a fabulous system ; and heroic history, containing the achievements of demigods and heroes. Since each Purana con- tains a cosmogony, with mythological and heroic history, the works which bear that title may not unaptly be compared to the Grecian theogonies. See Colebrooke's Essay on the Sanscrit, etc. in Asiatic Researches, vol. vii, p. 202 ; and Sir William Jones's Works, vol. i, p. 360 ; or Asiatic Researches, vol. i, p. 351. 88 SANSCRIT LITERATURE. them, was communicated to the Asiatic Society of Calcutta by its secretary, the present Boden professor. The Vishnu Purana, it appears from this account, is a work of sectarial character, inculcating the preferen- tial adoration of Vishnu. The legendary portion, although considerable, is less extravagant than in most of the Puranas; and the genealogical and historical sections, contain much curious and valuable matter. Professor Wilson does not consider this Purana to be older than the middle of the tenth century, though avowedly compiled from older materials. The histori- cal portion is referred to ancient and apparently tra- ditionary memorials. Upon the whole, it is considered as perhaps the most rational and valuable of the class of works to which it belongs x . The names of single Puranas are given in detail by Sir William Jones (Works, vol. i, p. 360 ; or, Asiatic Researches, vol. i, p. 352, 8vo. edition) ; by Sainte Croix, in his translation of Ezur- Vedam ; and Hamil- ton and Langles, in the Catalogue of manuscripts. Their statements, however, differ. Catalogue of ten Puranas, presented to the London Asiatic Society, by colonel Tod. See Transactions of the Royal Asiatic Society, vol. i, p. 613. For a general account of the Puranas the reader may consult Asiatic Researches, vol. viii, p. 480, (Hall. Lit. Zeit, 1816, Oct. No. 247), and Craufurd's Re- searches on India, vol. i, p. 187. For a long time only four complete Puranas were accessible to Europeans, through a Tamulic translation from the Sanscrit: namely Saywon, Kandon, Kurmon, and Bagavadon. To these have been added, in some- thing less than sixteen years, the Mahabbhrata and Ramayana, which, with the Bhagavata, are among * Asiatic Journal, April, 1825, p. 458. BHAGAVATA. 89 the most celebrated ; and are now well known to Europeans by translations of long extracts and com- plete episodes. 1. Bhagacata. Bagavadon, or Bhagavata, takes its name from Bhagavat, the ruler, one of the appellations of Krishna. The poem consists of twelve Skandhas, or books, and contains the history of Vishnu, as Krishna, who bore that surname. They are attributed to Krishna Dwaipayana, under the appellation of Veda-vyasa, or merely Vyasa, the compiler, who is said to have lived in the ninth century. Colebrooke, however, from its style, considers it of later date, and ascribes it to Vopadeva. A copy of the Bhagavata in Devanagari, of 1528, as well as two others in Bengalee, are in the Royal Library at Paris. See Hamilton and Langles Cata- logue des mss. Sanscrits, p. 9, and Notice sur un manu- scrit du Bhagavata-Pourana, envoye par M. Duvan- cel a la Societe Asiatique, par M. Burnouf, fils, in the Journal Asiatique, torn, vii, Juillet, 1825, p. 46, et Octobre, p. 193. Reflexions sur Bagavadam par Deguignes, in the Memoires de 1'Academie des Inscriptions torn, xxxviii, p. 312 ; see likewise the Monthly Review, 1788, vol. Ixxix, p. 591600, and Fr. Schlegel's Geschichte der Literatur, vol. i, p. 180. Specimens of the Bhagavat-Purana will be found in Asiatic Researches, in the Voyages de Sonnerat, and the first thirteen strophes in Paul. a. S. BartholomaK). Sidharubam, p. 171. Bagavadam, ou Doctrine Divine, Ouvrage indien Canonique, sur 1'etre Supreme, les dieux, les geans, les hommes, les di verses parties de 1'univers, etc. (Traduit du Sanscrit en Tamoul, et du Tamoul en Frai^ais, par 90 SANSCRIT LITERATURE. un Malabar chretien, nomine Manila- Poulle. on 17(i!>X Pnblie par M. Foucher d'Obsonvillo. /',/w. 17SS. Svo. According to Hamilton this is only an extract, of whirh the beginning alone is tolerably faithful. It is trans- lated into (lorman in the Sannnlnng asiatisehor Originalschriften, Zurich, 1791, B. i, p. 1- Jlo . Dialogue of Xarada irith Brahma. Uebersetzung eincs ungoilruokten Fragments tK>s ttagaeatkim (Dialogue of \tinnln with ItnihnHi^, by J. I til, in bis translation of the l-^our-t cdttni from Ste. Croix, Arm, 1779, 2 Bde. Svo. vol. ii, p. 2 /9. Marriage of Iii Mariage de Kid-mini, tire du Bhagharata. in Me- langes do Litterature Sanserite par A. Lan^lois. ]>. S,"> 119. Unkmini. the golden, was the daughter of king H/iishnitiktt. in ber sbapo Lakshini deseeiuled to the eartb, whon ber busband 1'ia/tnn. as Krishna, th\eh among mankituU This episode recites tbe espousals of these deities upon tbe earth. 2. Afahabharat. Ma/n't Bhdrata,or. as \>"ard writes it, Muluibhanttu, that is. the great BhArata, is a gigantic Epic ]H>em in eighteen cantos, and of more than one hundred thousand slokns, generally of two lines each. It is ascribed to tbe Brahman Krishna Dwatpayana ///</.%<;, and said to be about four thousand years old y . i Btwen the I Wu* and PrHtt^, in point of antiquity, or, at least, older than parts of the latter, rank the two great epic poems, the futway- and ATM BJUmt, the Iliad and Odyssey of Sanscrit poetry. Quar- Mriy Review, vol. xlv. p. 8. M AH ABU A RAT. ui Whctlier this be the case or not, it appears certain, from the various translations of separate parts of it which have been made, that it is a composition not more remarkable for the information it affords respect- ing ancient manners, and habits of feeling, than for the grandeur of conception, and spirit of poetry, which, notwithstanding much that is offensive to our ideas of good taste, are everywhere manifest *. Its principal subject is a history of the misfortunes of a race of kings, descended from the great llltarata, who was banished the city of JIastinapuru, and wan- dered about for a long time in misery ; but at length, by the assistance of Krishna, became victorious, and again happy. A number of beautiful episodes are interwoven ; and what the pandits say of the Sanscrit language, in which it is preserved, may be said of the Mah& Bhdrata, " It is a deep and noble forest, abounding in delicious fruits and fragrant flowers, shaded and watered by perennial springs *. The contents of this poem are given in detail in the Catalogue des mss. Sanscrits, by Hamilton and Lang- les, p. 6264, and in Will. Ward's View of the History, etc. of the Hindoos, second edition, vol. i, p. 543557. Anquetil du Perron Recherches historiques et geo- graphiques sur 1'Inde, Berlin, 1787, 4to. torn, ii, p. 297, 553. Polier Mythologie des Indiens, vol. i, p. 395. Heeren's Researches on the Indians, last edition, in the original German, or in the French and Englisii translation b . 1 See Asiatic Journal, 1817, p. 425. " Ibid. b The other great epic too of the M ahabharata is coming gradually to light. In addition to the episode of Nalus, which had already appeared, professor Bopp of Berlin has added to our list the episode of the Deluge, 92 SANSCRIT LITERATURE. Craufurd's Researches on India, vol. i, p. 187. Asiatic Journal, 1817, May, p. 425. This poem is held in high esteem throughout India, and translated into many of the oriental languages. It was rendered into Persian at the command of Acbar the Great, and from this version the contents are given in English in the Ayeen-Akberi, vol. ii, p. 100. Aper9u d'un Memoire sur la traduction Persane du Mahabharata, faite par ordre de 1'empereur Djelal- eddin Mohammed AJcbar, par M. Schulz, in the Journal Asiatic, 1825, Aout, p. 110117; Sept. 129138. This translation is by Abou'lfazl, Visir to Acbar, and exists in manuscript in the Bibliotheque du Roi. In the notice of Sanscrit manuscripts it is quoted under the title ofKttabMuhaberat, i. e. liber ingentium prceliorum. An extraordinary beautiful Sanscrit manuscript of the Mahabharata, in twelve volumes, is described in the Supplement to Howell and Stewart's Oriental Ca- talogue, for 1827, p. 96. The History of Ferishta, translated by Dow, con- tains an extract from the Mahabharat. Mahabharat (in Sungskrit), Calcutta, 1801 1806, 4 vols. in 12mo. a. Introduction and Separate Books. Mahabharati exordium cum versione, in Othm, Frankii Chrestomathia Sanscrita, vol. i, p. 3. The first book of the Mahabharat, translated into the Bengalee, Calcutta, 1812, 2 vols. 4to; also 4 vols. in 8vo. A literal translation of the first section of the first book, by Mr. Charles Wilkins, will be found in the the mythic histories of the Savitri, the Rape of Draupadi, and Arjuna's Journey to Indra's Heaven. Professor Heeren, in a manuscript addition received from him for the English translation of his Asiatic Nations now in the press. BHAGAVAT-GITA. 93 Annals of Oriental Literature, London, 1820, vol. i. p. 6586 ; vol. ii, p. 278296 ; vol. iii, p. 450461 ; and a notice of it by Bopp, in the Gotting. gel. Anz. 1821, St. 54, 55. The first four books of the Mahabharat, translated into Bengalee, and printed at Serampoor, 1801, 4 vols. 12mo. The seventh book of the Mahabarat, translated into Persian, manuscript, in Howell and Stewart's Catalogue of Oriental Literature, London, 1828. /3. Episodes and Extracts. The episodes of the Mahabharat, are called Upak- hyanani, and the five most esteemed of them are named in India, the five precious stones. aa. Bhagavat-Gita. The Bhagavat-Gita, or, according to Ward, the Bhuguvu-Dschita, that is, the divine song, gives, in the form of a discourse between the god Krishna and his pupil Arjuna, which they hold in the midst of an unde- cided battle, a full and most curious exposition of the half-mythological, half-philosophical pantheism of the Brahmans, and a general view of the whole mystic theology of the Hindoos. A. W. Schlegel calls this episode the most beautiful, and perhaps the only truly philosophical poem, that the whole range of literature known to us has produced c . Mr. Milman observes, that it reads like a noble fragment of Empedocles or Lucretius, introduced into the midst of an Homeric c Indischen Bibl. ii, 2, p. 219. d See a capital article in the Quarterly Review, vol. xlv, p. 1, ascribed to this gentleman, to which I am indebted for nearly the whole of the above. See also, Catalogue des mss. Sanscrits, p. 19 ; and Recherches Asiatiques, torn, i, p. 287. 94 SANSCRIT. LITERATURE. thing singularly striking and magnificent, in the intro- duction of this solemn discussion on the nature of the godhead and the destiny of man, in the midst of the fury and tumult of the civil war in which it occurs. This episode is said to be an interpolation of later date than the giant epic, of which it forms a part ; and if so, it is allied with great address to the main subject of the poem. " On the whole, the Bhagavat-Glta is cer- tainly one of the most curious and the most character- istic works we have received from the East. As a re- cord of religious and philosophical opinion it is in- valuable ; and if the progress of Sanscrit criticism should hereafter be able to fix, with any certainty, the date of this episode, it would throw light on the whole history of Indian civilisation e ." An analysis of this poem is given in an interesting article in the Monthly Review, 1787, vol. Ixxvi, p. 198 and 205; by Langlois, in his Monumens Litteraires^le 1'Inde; and another, with metrical specimens, in the article in the Quarterly Review just referred to. In the library of the Asiatic Society of London, there is a Sanscrit ms. embellished with miniatures, under the title of The Bhaghavad-Gita and Devi Mahatmya. The Bhagavat-Gita was printed in Sanscrit, Cal- cutta, 1815, 8vo; and 1818, 8vo. The Bhagvat-Geeta, or Dialogues of Kreeshna and Arjoon, in eighteen lectures, with notes, translated from the original in the Sanskreet, or ancient language of the Brahmans, by Charles Wilkins, London, 1785, large 4to. A critique upon this work will be found in the Monthly Review, 1787 f . In French, Le Baghvat- e Quarterly Review, 1. c. f This was the first work translated from the Sanscrit into any European language. Adelung states, that the missionary John, in a letter to Riidiger, writes, that Wilkins, in this version, has introduced many European notions not in the original, and entirely opposed to the Hindoo life and genius. Though I have found no other authority for this opinion, its correctness BHAGAVAT-G1TA. 95 y ou Dialogues de Kreeshna et cTArjoon, conte- nant un precis de la religion et de la morale des In- diens, traduit du Samscrit, langue sacree des Brames, en Anglais, par Charles Wilkins, et de 1'Anglais en Franais, par Parraud, Paris, 1787, 8vo; German, in the Sammlung Asiat. Original-schriften, Zurich, 1801, 8vo; Bd. i, p. 321330; and by Fr. Majer, in Jul. Klaproth's Asiat. Magazin, Bd. i, p. 406 453. A Russian translation was published at Moscow, 1788, 8vo. A new and improved edition of the English transla- tion appeared in 1809, under the title of Bhuguvud- geela, or dialogues between Krishna and Arjuna, ex- tracted from the Mahabarut, printed at Khizurpoor near Calcutta, 1809. Some passages of the English version were turned into German metre, by Fr. Schlegel ; and will be found in his work, under the head of " Aus dem Bhogovot- gita" Ueber die Sprache und Weisheit der Indier, p. 284307. Bhagavadgitfs lectiones, in Othm. Frankii Chresto- mathia Sanskrita, vol. i xvii; ibid, ii, 4. p. 115. Bhagavadgitce loca selecta cum versione, ibid, ii, 3, p. 83115. Bhagadad-Gita, id est, Qe<nre<rK>v /xe'Xo?, sive almi Krish- na et Arjunce colloquium de rebus divinis, Bharatece episodium. Textum recensuit, annotationes criticas seems probable, if we consider how little was then known of the people, of their institutions, and their literature. That free intercourse which has had a gradual growth between the learned caste of India and the literati of Europe, was then in its infancy. The priests guarded their sacred books with jealous care from strangers. The translator had to contend with the obscurities of a language, confessedly one of the most difficult to Euro- peans, and which the Brahmans spend their lives in studying. These cir- cumstances, and many others which might be enumerated, rendered the task of this venerable Sanscrit scholar tenfold more difficult than what it would now be ; and will lead us rather to wonder at his eminent success in the Herculean labour he undertook, than to carp at its slight blemishes. 96 SANSCRIT LITERATURE. et interpretationem Latinam adjecit, Aug. Guil. a Schlegel, Bonn, 1823, 8vo., reviewed by Fr. Bopp in the Getting, gel. Anz. 1824, St. 37, 38. Upon this cri- tic's statements Langlois published some remarks in the Journal Asiatique ; and this called forth Observa- tions sur la Critique du Bhavagad-Gtta, inseree dans le Journal Asiatique, par M. A. W. de Schlegel; Journ. Asiat. torn, ix, p. 3 : Lettre a M. le Pr6sident du Conseil de la Societe Asiatique, et reponse aux ob- servations de M. A. W. de Schlegel, par M. Lan- glois, in the Journ. Asiat. torn, ix, p. 185. The Latin version is spoken of in the Quarterly Review, vol. i, p. 7, by one of the most elegant Latin scholars of the present day, as composed with singular elegance and dexterity. Ueber die unter dem Namen Bhagavad-Gita be- kannte Episode des Mahabharata, von Wilh. v. Hum- boldt, Berlin, 1826, 4 to. The writer just referred to calls this " a remarkably able and profound disquisi- tion on the philosophy as well as the poetry of the Bhagavat" Ueber die Bhagavad-Gita, Mit Bezug auf die Beur- theilung der Schlegelschen Ausgabe im Pariser Asia- tischen Journal, aus einen Briefe von Hrn. Staats- minister von Humboldt. In Schlegel's Indischer Bi- bliothekll. 2. p. 218258. 3. p. 328. A Persian translation in manuscript, is mentioned in Howell and Stewart's Oriental Catalogue for 1827, Suppl. No. 4439, under the following title : Shri Bhag- vat, a translation from Shanskrit into Persian of the Discourses of Arjun and Kreeshna. bb. The History of Nala, King of Nishadha, and his Wife Damajanti. This is another episode from the Mahabharat, of which it forms part of the third book. It is entirely of NALA AND DAMAJANTI. 97 a different cast from the last, and is said to partake rather of the manner of our own Spenser, than of the philosophic tone of the Bhagavat-Gita. A sovereign, named Yudhisshthira, the eldest of the five sons of Pandu, is an exile in the wilderness, where he and his brothers are doomed to pass twelve years, according to an engagement he had entered into with his opponent Duryodhana, with whom he had lost at dice. The sage Wrihasdasva bears him company ; and, to- amuse and console him, relates the history of king Nala, who, like himself, had lost his empire and wealth by playing at dice, but in the end became fortunate and happy. The critic g from whom is chiefly borrowed the notice of the Bhagavat-Gita, (and who so well able to judge ?) calls this a poem full of the most pathetic interest ; and adds, that if any portion of Indian song hitherto translated into the European languages is likely to arrest general attention, it is this beautiful tale, which wants only a poet's hand to transplant it, in its living freshness, to our foreign climate. For though, indeed, Indian poetry in general must always lose much of its native interest with us, from its foreign associations and learned character; yet, as the same writer observes, " there are universal feelings, which lie in the very depth of our common nature, affections and passions of which the language is as universal as the shape and linea- ments of man ; and when poetry, in however remote a region, speaks this general dialect of the heart, it will command attention, and excite a pleasing or a thrilling interest. Such appears to be the case with the episode of Nala." The following outline of the subject of this poem, is given word for word from the same article in the Quar- terly. * The Rev. H. H. Milman, in Quarterly Review, vol. xlv, p. 13, from whom most of what follows on this poem is copied verbatim. O 98 SANSCRIT LITERATURE. Nala, the monarch of Nishadha, centred in his per- son all the noble qualities which could distinguish an Indian monarch. He surpassed all kings in justice, all men in beauty ; and he was unrivalled in the manage- ment of horses. Bhima, the king of Vidarbha (Berar), possessed an only daughter, the most beautiful and most modest of her sex the gentle Damajanti. Like the knights and ladies of old, these two perfect beings become mutually enamoured, each from the fame of the other's admirable qualities : but instead of human am- bassadors the faithful squire or the adventurous hand- maid, Indian poetry furnishes the enamoured prince with a very different kind oT confidante. Wandering in the woods, Nala beholds a flock of birds with golden wings, who offer to convey the tidings of his passion to the ear of the princess. Nala could not refuse a pro- posal so courteous, and at the same time so acceptable. Flew away the swans h rejoicing, to Vidarbha straight they flew, To Vidarbha's stately city ; there by Damajanti's feet, Down with drooping plumes they settled ; and she gazed upon the flock, Wondering at their forms so graceful, where amid her maids she sat. Sportively began the damsels all around to chase the birds ; Scattering flew the swans before her, all about the lovely grove. Lightly ran the nimble maidens, every one her bird pursued ; But the swan that through the forest gentle Damajanti followed, Suddenly in human language spake to Damajanti thus : " Damajanti, in Vidarbha dwells a noble monarch, Nala, Fair in form as the Aswinas, peerless among men is he Like Kandharba in his beauty, like a god in human form Truly if that thou wert wedded to this man, O peerless princess ! Beautiful would be thy children, like to him, thou slender maid. We have seen gods and gandharvas, men, the serpents, and the Rishis*; All we've seen, but ne'er the equal have we seen of noble Nala. Pearl art thou among all women, Nala is the pride of men." h In the original, according to our translators, this is a far less poetic bird ; and we must crave permission for once to turn our ' geese into swans.' 1 Intermediate beings in Indian mythology. NALA AND DAMAJANTI. 99 They receive a favourable answer from the princess, and take flight. As in ancient Greece, or as in feudal romance, the kings of all the earth, and all the chiefs or warriors who aspire to the hand of this blameless Helen of the East, are summoned to a solemn assemblage, called the Swayambara, or self-election, where the princess is to designate the favoured suitor by throwing a wreath of flowers round his neck. The roads to the court of Vidarbha are crowded with rajahs and kings; and groan beneath the weight of steeds, and cars,, and ele- phants. Nala, of course, is among the first; but on his way he encounters four formidable and unexpected rivals, Indra the god of the firmament, Agni the god of fire, Varuna the god of the waters, Yama the god of the infernal regions. They declare that they have de- scended from heaven to seek the hand of the lovely Damajanti; and they adjure the enamoured Nala, by his piety and dutiful allegiance to the gods, to under- take the ungracious task of bearing their message of love to the fair. Nala remonstrates ; but piety tri- umphs over passion. He is suddenly, by the divine aid, transported into the bower of the princess. There he saw Vidarbha's maiden, girt with all her virgin bands, Bright in beauty, full of softness, worthy of her noble blood; Every limb in round proportion, slender sides and lovely eyes; Even the moon's soft gleam despising, in her own o'erpowering brightness : As he gazed, his love grew warmer to the softly smiling maid, Yet to keep his truth, his duty, all his passion he suppressed. He delivers the message of the gods; but the maiden, in this delicate situation, permits her candour to pre- vail over her bashfulness, and declares that, even in the presence of the gods, she shall select the noble Nala. But a new difficulty arises : the assembly is met at the Swayambara, all the royal suitors arc in array, 100 SANSCRIT LITERATURE. and Damajanti discovers, to her dismay, five Nalas ; for each of the deities had assumed the form, the fea- tures, the dress of the king of Nishadha. She ad- dresses the deities in a supplicating hymn. With her words and with her spirit uttered she her humble prayer; Folding both her hands and trembling, to the gods the maiden spake. The gods are moved with compassion; they stand con- fessed, pure (literally sine sudore), with eyes that do not close, with chaplets of celestial amaranth, their feet not touching the ground, their bodies casting no shadow. The form of the mortal Nala is distinguished by the opposite of all these celestial attributes. He is not free from the dust and heat of earth, his feet press the ground, his body casts a shadow. Modestly the large-eyed maiden lifted up his garment's hem, Round his shoulders threw she lightly the bright zone of radiant flowers. The assembly breaks up amid the applause of the gods, and the jealous lamentations of the unsuccessful suitors. The nuptials are celebrated : Nala and his bride are blessed with two children: Nala is the model of all virtue; beloved by his subjects, pious to the gods, a diligent reader of the four Vedas, even of the fifth he at length performs the Aswameda, the celebrated sacrifice of the horse, the height of Indian devotion. But ' the course of true love never doth run smooth.' The gods, on their return from the Swayambara, had met the fierce and vindictive Kali and another deity, who, enraged to find themselves too late, and jealous of the success of Nala, swore deep and eternal ven- geance. But evil spirits have no power over the blameless ; offence must be committed before they can possess themselves of the soul of man. In unlucky hour Nala is guilty of a nameless act of impurity in the omission of a certain ablution : the demon Kali at once enters into him ; his understanding is perverted, his NALA AND DAMAJANTI. 101 disposition changed, and one lingering virtue, the love of Damajanti alone remains. He plays at dice with his unnatural brother Pushkara loses his wealth, pa- laces, provinces, his kingdom, his very clothes. Da- majanti had fortunately seized an opportunity of send- ing her children, under the care of the chief charioteer (the master of the horse), to her father's court. What stake remains to the ruined gambler? none but Dama- janti herself. The brother proposes the hazard ; but the demoniac has not yet lost that last holy affection. They are driven together into the wilderness with but one garment between them ; for a bird flew away with the only one Nala had retained, mocking the spendthrift gambler and proscribed by an edict, which makes it a capital crime to afford them any succour, or to receive them under any roof. Nala persuades his miserable wife to abandon him to his fate, and retire to her father's court. It is our fault if we have entirely marred the exquisite pathos of her reply. Truly all my heart is breaking, and my sinking members fail, When, O king, thy desperate counsel once I think on, once again. Robbed of kingdom, robbed of riches, naked, worn with thirst and hunger, Shall I leave thee in the forest, shall I wander from thee far? When thou, sad and famine-stricken, thinkest of thy former bliss In the wild wood, O my husband, I will soothe thy weariness. Like a wife is no physician; in a state so sad as thine, Medicine none is like her kindness Nala, speak I not the truth ? Nala promises that they shall not part ; but the evil spirit within him strives to overpower this last virtue. The frantic man determines to abandon her while she is sleeping; he cuts off part of the single garment they possess, and leaves her half naked, and lying on the hard earth. Once he turns back to take a parting look Yet his cruel heart relenting, to the cabin turns he back : On the slumbering Damajanti gazing, sadly wept the king : 102 SANSCRIT LITERATURE. Thou, that sun or wind hath never roughly visited, my lov'd one, On the hard earth in a cabin sleep'st, with no protecting friend. When she sees her severed garment, she, that ever smiled so sweetly, Will not all her senses fail her : loveliest how will 't fare with her ? How will 't fare with Bhima's daughter, lonely, by her lord abandoned, Wandering in the savage forest, where wild beasts and serpents dwell ? He entreats the protection of all the gods and genii, but rests his chief trust in a still surer safeguard. Noblest, may they all protect thee, best of all thy virtue guard thee. The strength of Damajanti, through which she is ena- bled To trace huge forests, and unharboured heaths, Infamous hills, and sandy perilous wilds, is her deep, and ardent, and self-regardless love for her faithless husband. Damajanti woke the beauteous, in the wild wood, full of dread, When she did not see her husband, overpowered with grief and pain. Loud she shriek'd in her first anguish Where art thou, Nishadha's king? Mighty king ! my sole protector ! Ah ! my lord, desert'st thou me ? Oh ! I'm lost, undone for ever; helpless in the wild wood left. Faithful once to every duty wert thou, king, and true in word ; True in word art thou, to leave me, slumbering in the forest thus? Couldst thou then depart, forsaking thy weak, faithful, once-loved wife, Her that never sinned against thee, now, alas ! so sinned against ? O, I fear; thou famous conqueror, show thee to me, oh, my lord ; Yes, I see thee there I see thee there thou art, Nishadha's king. In the straw why thus conceal thee ? why no answer ? speak, my lord, Wherefore now, like one forsworn, thus sternly stayest thou aloof? When I come beseeching to thee, wilt thou not console nor cheer me ? For myself I will not sorrow, not for aught to me befalls. Thou art all alone, my husband ; I will only mourn for thee. How will 't fare with thee, my Nala, thirsting, famished, faint with hunger, At eve on some hard root reposing, and no more beholding me ? Her adventures are as strange and various as ever happened to errant damsel in romance. She is in dan- ger from a terrible serpent ; is saved by a huntsman, only to fall into more peril from his unhallowed desires : NALA AND DAMAJANTI. 103 she prays for divine succour, and the lustful huntsman falls dead at her feet. She then descends into a quiet valley, inhabited by a fraternity of Sanyasis, Gymnosophists or hermits, who are clothed in the bark of trees. In amazement at her beauty they worship her as a divinity. Fear not thou, oh blessed spirit ! Speak, oh thou ! of form so beauteous ; who art thou, and what thy purpose ? As thy noble form we gaze on, as we gaze on thy bright eyes, In amaze we stand and wonder : freely breathe, and wail no more. Of the wood art thou the goddess ? or the mountain-goddess thou ? Or the river-nymph, the beauteous ? Blessed spirit, speak the truth. Her next adventure is more animating and pic- turesque. She encounters a caravan of travelling mer- chants, who, in the same manner, are inclined to adore her as a celestial being, and gladly admit her into their cavalcade. The conclusion of this scene is so charac- teristic that we cannot omit it. At nightfall the tents are pitched by a beautiful stream, covered with the lotus flower. When the midnight came all noiseless came in silence deep and still, Weary slept the band of merchants. Lo ! a herd of elephants Came to drink the mountain river, oozing moisture from their temples. When the caravan they gazed on, the tame elephants they scented. Forward ran they, wild and furious, tossing fierce their murtherous trunks. Irresistible the onset of the rushing ponderous beasts : As the peak from some high mountain, thundering rolls into the valley, Strewn was all the way before them with the boughs, the limbs of trees. On they crash'd to where the travellers slumber'd by the lotus lake. Trampled down without a struggle, helpless on the earth they lay. Woe, O woe ! shrieked out the merchants; wildly some began to fly, In the forest thickets plunging; some stood gasping, blind with dread. With their tusks, their trunks, their feet, beat them down the elephants. Many saw their camels dying, mingled with the men on foot, And in frantic tumult rushing, fiercely struck each other dead. Many, miserably shrieking, cast them down upon the earth ; 104 SANSCRIT LITERATURE. Many climbed the trees in anguish, or plunged deep beneath the waves. Such, so fearful was the tumult, the three worlds seemed all appalled. " "Tis a fire that burns and blazes; save ye, fly ye for your lives! Lo ! your precious pearls ye trample : take them up ; why fly so fast ? Save them 'tis a common venture : fear ye not I would deceive :" To each other cried the merchants, and in shrieking anguish scattered. The calamity is ascribed to the presence of the ill- fated queen. She is forced to fly, and at length reaches a hospitable city, where, though half naked, worn with toil, and withered with sorrow, she is adored for her beauty as she passes through the streets, and is re- ceived with the greatest kindness by the mother of the king. The adventures of Nala are not less strange and stirring. He has an encounter with an enchanted ser- pent, an incident of which we find, more than once, almost the exact parallel in the Teutonic ballads. His form is entirely changed, and he is received as ' master of the horse' at the court of Ayodhya, or Oude. King Bhima, distressed at the loss of his daughter, traces out her retreat by means of some wandering Brahmans. She returns home ; and after some time, in order to dis- cover the retreat of Nala, proclaims her intention 'of holding another Swayambara, that she may proceed to a second marriage, the worst offence against female propriety 11 , especially in a lady of her rank. Rituparna, the king of Oude, determines to become a candidate for the princess, and sets forth with his charioteer the disguised Nala. This king was gifted with so wonderful a faculty of calculation, that he could count the fruits upon the tree as he drove rapidly under it. Nala was no less distinguished for his un- rivalled management of horses. They mutually com- municate their secrets ; and Nala thus, already dispos- k Second marriages are prohibited by the laws of Menu ; and hence, no doubt, one great motive to the performance of the Suttee. NALA AND DAMAJANTI. 105 sessed by the wicked spirit, becomes more than a match for any gamester. As they enter the city of king Bhima, Damajanti recognises the sound of her hus- band's trampling steeds his driving could not be mis- taken by her ear. All her heart was thrilled with wonder, as she heard the welcome sound; On they seemed to come, as Nala drove of yore his trampling steeds ; Damajanti heard and trembled at the old familiar sound. On the palace roof the peacocks, th* elephants within their stalls, And the coursers heard the rolling of the mighty monarch's car. Peacocks, elephants, the trampling of the fiery coursers heard ; Up they raised their necks and clamoured, as at sound of coming rain. Damajanti employs every artifice to discover her husband. She suspects the charioteer, about whom all is wonderful and miraculous. The gates rise or ex- pand to let him in; self-kindled fire is ever ready at his call; the water flows towards him when he is hi want of it. Her suspicions are still further excited by a whimsical incident. She procures some of his food, and recognises the well-known flavour of her husband's cookery. This is Indian, what follows is universal na- ture. By her handmaid she sends her children to him. Soon as he young Indrasena and her little brother saw, Up he sprang, his arms wound round them, to his bosom folding both; When he gazed upon the children, like the children of the gods, All his heart o'erflowed with pity, and unwilling tears brake forth. Yet Nishadha's lord perceiving that she marked his strong emotion, From his hold released the children, and to Cesina he spake : Oh ! so like mine own twin children was yon lovely infant pair, Seeing them thus unexpected, have I broken out in tears. Damajanti contrives an interview, and questions the mysterious charioteer : Hast thou ever seen, Mahaka, an upright and noble man, Who departed, and abandoned in the wood his wife that slept, The beloved wife and blameless, in the wild wood worn with grief? Him, who was my chosen husband him, for whom I scorned the gods; Could he leave the true, the loving her that hath his children borne? 106 SANSCRIT LITERATURE. Nala can conceal himself no longer; but the jealous thought, that his wife was about to commit the faithless and indecorous offence of taking a second husband, rankles in his heart, and he rebukes her with sternness. Damajanti adjures the wind, the sun, and the moon, to bear witness that she was guiltless of any such design, and only employed the innocent artifice to win back her lord. He through all the world that wanders, witness the all-seeing Wind, Let him now of life bereave me, if in this 'gainst thee I've sinned. And the Sun that ever moveth o'er the bosom of the deep, Let him now of life bereave me, if in this 'gainst thee I've sinned. Witness, too, the Moon that travels through the midst of all the world ; Let her, too, of life bereave me, if in this 'gainst thee I've sinned. These three gods are those that govern the three worlds so let them speak. If these gods can say with justice, " Cast her off," so let it be. Thus adjured, a solemn witness spake the Wind from out the air : " She hath done or thought no evil ; Nala, it is truth I speak. King, the treasure of her virtue Damajanti well hath guarded ; We ourselves have seen and watched her, closely for three live-long years." Even as thus the Wind was speaking, flowers fell showering all around, And the god's sweet music sounded, floating on the soft west-wind. Nala re-assumes his form ; and the poem ends with his winning back all that he had lost to his unprincipled brother, his re-ascending his ancestral throne, and re- commencing a reign of piety, justice, and felicity. Thus closes a piece which, for interest of story, cha- racteristic variety of incident, purity of moral tone, de- licacy of sentiment, and richness of imagery, inspires a very high idea of Indian imagination and feeling, and wants but the aid of a faithful and spirited translator to give the name of Vyasa acknowledged rank among the celebrated poets of antiquity. ( The heroic truth and devotedness of Damajanti,' observes A. Schlegel, at the close of a glowing passage on the general merit NALA AND DAMAJANTI. 107 of this poem, ' are as celebrated as those of Penelope in the west, and deserve to be as well known in Europe 1 . Besides this, there are many other Indian poems which treat of the adventures of Nala. One of the most celebrated is the Naishad'hiya, by Shri Harscha, the son of Shri Kirah. This is one of the six Mahakavya, or capital poems of profane literature. It recites, in twenty-two cantos, the marriage of Nala with Dama- yanti m , daughter of Bhima, king of Vidarbha, a very favourite subject of Indian poetry ; and though not free from faults, it is by many esteemed the most beautiful composition in the Sanscrit language. Notwithstand- ing, however, its striking poetical beauties, according to Hindoo taste, it is very barren of incident. The story proceeds no further than the marriage of Nala and Damayanti, and the description of their mutual affection and happiness. Their romantic and inter- esting adventures subsequent to their marriage are wholly omitted ; while the poet, with a degree of licen- tiousness, but too well accommodated to the taste of his countrymen, indulges in glowing descriptions of sensual love n . A copious commentary in Sanscrit upon this poem, with remarks on the various kinds of metre in which it is composed, is in the possession of the Paris Asiatic Society. This manuscript bears the title of Sahityavi- dyadhari Tika. See Journ. Asiat. vol. xxxvi, p. 383. Nala Daya, a poem, with a Commentary, Calcutta, 1813, 8vo. This Nala Daya, which is ascribed to the celebrated poet Calidasa, is a poem in four cantos, comprising two hundred and twenty couplets, or stanzas, on the adventures of Nala and Damayanti. 1 Indische Bibliothek, i, 98. m In the foregoing extract from the Quarterly their mode of spelling this name is followed, though properly Damayanti. n Colebrooke, on Sanscrit poetry, in Asiatic Researches, vol. x, p. 428. 108 SANSCRIT LITERATURE. In this singular poem rhyme and alliteration are blended in the termination of the verses : for the three or four last syllables of each hemistich within the stanza are the same in sound, though different in sense. It is a series of puns on a pathetic subject n . Nuloduyu, a celebrated romance, formerly translated by Fuezee into Persian verse, under the name Juldu- mum, Khizurpoor, 1814, 4to. The Persian version was made by Scheickh Fizee, Abulfazel's brother. See Gotting. gel. Anz. 1813, No. clvi. A French translation of this episode from the Per- sian version of the Mahabharat, exists among the manuscripts in the Bibliotheque du Roi, presented by professor Schultz of the Societe Asiatique of Paris. See Journ. Asiat. Sept. 1825, p. 137. Srimahabharate Nalopakhyanam. Nalus, carmen Sanscritum, e Mahabarato. Edidit, Latine vertit, et adnotationibus illustravit Franciscus Bopp, Londini, Parisiis, et Argentor. 1819, 8vo. A critique upon this edition and version is given in A. W. v. Schlegel's Indischer Bibl. vol. i, p. 97128, Gotting. gel. Anz. 1820, p. 1 ; Leipz. Lit. Zeit, 1820, No. clvii clix; Revue Encycl. 1820, Mars, p. 357. Nala, eine indische Dichtung, von Vyasa, aus dem Sanskrit, im Versmaasse der Urschrift iibersetzt und mit Erlauterungen begleitet von J. G. L. Kosegarten, Jena, 1820, 8vo. A German metrical version of detached parts of Nala and Damayanti, and especially of the ix, x, xi, xii, and xiii cantos, is given by Francis Bopp, in his Indralokagamanam, or Ardscuna's Wanderung zu Indra's Himmel, u. s. w. Berlin, 1824. n Colebrooke, in Asiatic Researches, vol. x, p. 402. This is the second book printed in Europe in the ancient Indian character: the types used for it being the same as those with which Wilkins's Sanscrit Grammar was printed in 1808. THE FIGHT WITH THE GIANTS. 109 Nal und Damajanti. Eine indische Geschichte, von Fr. Riickert, Frankfort a. M. 1828, 12mo. Another attempt of this sort is the Nala-Champu of Trivicrama. It recounts nearly the same story of the fortunes of King Nala and his wife Damayanti, in prose, with a very frequent mixture of poetry ; a style in which numerous works have been composed in Sanscrit, and which is called Champu p . cc. The History of Dushrvanta and Sakuntala. The Story ofDooshwanta and Sokoontala, translated from the Mahabharata, a poem in the Sanskreet Lan- guage, by Ch. Wilkins, esq., originally published in the Oriental Repertory, by Alex. Dalrymple, London, 1795, 12mo. Histoire de Douchmanta et de Sakoun- tala, extraite du Mahabharata, poeme Sanscrit, et traduite sur la version Anglaise de M. Charles Wilkins, Journ. Asiat. 1828, Mai, p. 838874. Part of the history of Sakuntala (his birth), from the Mahabharata, is translated into German verse by Fr. Schlegel, in his Works : Ueber Weisheit und Sprache der Indier, p. 308324. Dushwanta and Sakuntala, an episode from Maha- bharata, in the Asiatic Journal, 1817, May, p. 425; June, p. 548 ; July, p. 7 ; August, p. 126. dd. The Fight with the Giants. Der Kampf mit dem Riesen, Episode aus Maha- bharat, in genauer metrischer Uebersetzung, nach einer pariser Handschrift, von Fr. Bopp, in his Conjuga- tionssystem der Sanskrit-Sprache, Frankf. a. M. 1816, 8vo. p. 237269. v Colebrooke, 1. c. He mentions the Krishna Champu, the Ganga Champu, Vrindavanna Champu, etc. 110 SANSCRIT LITERATURE. ce. The Discourse of Dhritarashtra to his charioteer Sanjaya. In English in the first number of the Annals of Oriental Literature, London, 1820. Dhritarashtrce sermo ex Mahabarato excerptus cum Nilakanthce scholiis et expositione, in Othm. Frankii Chrestomathia Sanskrita, Monad, 1820, 4to. vol i, p. 2. It consists of eighty slokas, or distichs, each comprising two lines of sixteen syllables, having a ca?sura at the end of the eighth syllable. ff. The Death of Sisupala. Sisupala- Badha, or the death of Sisupala, a poem in twenty cantos, ascribed to king Magha ; yet, if tradi- tion may be relied on, Magha, though expressly named as the author, was merely the patron, not the poet. As the subject is heroic, and even the unity of action well preserved, and the style of the composition elevated, this poem is entitled to the name of epic q . It is taken from the Mahabharat, and narrates the war between Krishna and the princes who united themselves with Sisupala against him. A brief account of it is given by Colebrooke, in the Asiatic Researches, vol. x, p. 401 ; who observes, that the Indian taste for de- scriptive poetry, and particularly of the licentious kind, has disfigured this work, which is not otherwise undeserving of its high reputation. The Maghu Kavyu, an epic poem in the original Sungskrit, published by H. H. Wilson, Calcutta, 1812, 4to. See W. Ward's View of the Literature, etc. vol. i, p. 511. The Sisupala Badlia, or Death of Sisupala ; also entitled the Magha Cavya, or Epic Poem of Magha, <> Colebrooke. THE BRAHMAN'S LAMENT. Ill in twenty cantos, with a commentary by Malli Natha. Edited by Vidya Cara Misra and Syama Lada, pun- dits, Calcutta, 1815, 8vo. Printed in the Nagari character. gg. Arjuna' s Journey to Indra's Heaven. Indralokdgamanam, oder Arjuna s Wanderung zu Indras Himmel, nebst andern Episoden des Maha- Bharata, in der Ursprache zum erstenmal herausgege- ben, metrisch iibersetzt und mit kritischen Anmer- kungen versehen von Franz. Bopp, Berlin, 1824. Re- viewed by F. E. Schultz, in the Journ. Asiat. vol. v, p. 164. The ascent of Arjuna, and the palaces of Indra, are described with great splendour of imagery, and in one part with a kind of voluptuous colouring. See Quarterly Review, vol. xlv, p. 30. hh. Arjuna 's Return to Indras Heaven. This is a sequel to the above, and is another warlike episode, in which the hero, armed with celestial wea- pons, assaults and conquers the cities of the Danawi, or demons. It will be found edited and partly trans- lated into German verse, in Fr. Bopp's Die Siindfluth nebst drey andern der wichtigsten Episoden des Maha- Bharata, Berlin, 1829. ii. The Death of Hidimba. . Hidimbabadhah, or Hidimba' s Death, in the ori- ginal text, with a German translation by Franz. Bopp, in his Indralokagamanam, etc. kk. The Brahman's Lament. Brahmanavilapah, or the Brahman's Lament, is given in the original text, with a German translation by Bopp, in the same work. Upon the last two articles the writer in the Quarterly 112 'SANSCRIT LITERATURE. observes, " The Death of Hidimba is a curious illus- tration of the universality of the same fictions all over the earth. Hidimba is exactly the blood-lapping, bone- cranching, marrow-sucking giant or ogre, who, having thrilled with terror the bosoms of children of an older growth, in the ballads of our Teutonic ancestors, has sunk into our nursery tales, from whence he is well-nigh exorcised by the more potent spirit of Utilitarianism. But the Brahman's Lament, though grounded on a similar legend, falls again into the softer and more pathetic vein. While the sons of Pandu dwelt in Eket- schara, Bhima, sitting alone with his mother, hears the lamentation of a Brahman. A terrible giant infested the neighbourhood of the city, to whom a tribute of human flesh was daily paid. It had now come to the turn of the poorer Brahmans to furnish forth the hor- rible repast; and in this family either the Brahman himself, the mother, the grown up daughter, or the son, a little child, must be surrendered as the victim. It is a contest of the most affecting self-devotion; and in turn the father, the mother, and the daughter, in what may be fairly called three beautiful elegies, full of curious allusions to the state of Indian society, en- force their claim to the privilege of being made the sacrifice. At the close they sit down and weep. Seeing them together weeping, 'gan the little son to speak Gazing with both eyes wide open, lisped he thus his broken words : " Weep not, father, weep not, mother, oh, my sister, weep not thou." First to one, and then to th' other, went he with a smiling mouth, Then a spike of spear-grass lifting, spake he thus as though in mirth, " With this spear point will I kill him, this man-eating giant, dead." In their bitterness of anguish, as the playful child they heard Prattling thus, within their bosoms stole unspeakable delight. BAHIKAVARNANA. 113 II. The Deluge. Diluvium cum tribus aliis Maha Bharati praestant- issimis episodiis. Primus edidit Franciscus Bopp. Fasciculus prior, quo continetur textus Sanscritus, Berol. 1824, 4to. Die Siindfluth, nebst drey andern der wichtigsten Episoden des Maha-Bharata. Aus der Ursprache iibersetzt von Franz Bopp, Berlin, 1822. Die Siind- fluth is reprinted in the Berliner Conversations-Blatte fiir Poe'sie, Literatur, und Kritik, 1829, No. cix. It had previously been translated by Sir William Jones, in his Works. See Getting, gel. Anz. 1829, St. 137. Bopp's version of this poem on the Indian Deluge is noticed in the Quarterly Review, vol. xlv, p. 25, where some passages from it will be found elegantly translated into English. It is the Indian tradition of the deluge of Manu, the Noah of the book of Genesis. mm. Sundas and Upasundas. Sundopasundopakhyanam, or Sundas and Upasundas, in the original text, and a German translation by Fr, Bopp, in his Indralokagamanam, etc. nn. Bahikavarnana. An episode from the sixth book of the Mahabharata, under the title of Bahikavarnana, that is, a description of the Bahikas, a people of the Punjab (the country lying about the five rivers flowing from the north-east which fall into the Indus,) is given in the original, toge- ther with a Latin translation and notes, in Christiani Lassenii Commentatio geographica atque historica cle Pentapotamia Indica, Bonn, 1827, 4to. p. 6391. The reviewer in the Jen. Allg. Lit. Zeit, 1828, No. cxciii, believes that it contains many interpolations of a later date than the original work. 114 SANSCRIT LITERATURE. Some extracts from it have also been translated by Wilson, in his paper on the History of Cashmire, in Asiat. Researches, vol. xv, p. 1, etc. oo. The Rape of Draupadi. This episode represents the combat of the five hus- bands of Draupadi, in order to revenge the rape of their common wife. A fragment of this will be found in Bopp's grammar, p. 19, etc., and the whole episode in his Siindfluth. This community of husbands is a singular arrangement, and we believe unprecedented in the mythic or heroic age of India. It bears no re- semblance to the loose morality said to prevail among some of the tribes at the foot of the Himalaya, and other parts of India. It is a ve/-te<r*?, or a privilege, to which the princes had been predestinated in an earlier state of being. The rescue of the wife from the king of Sind is the subject of a bold and spirited battle- piece. See Quarterly Review, vol. xlv, p. 29. The power of the Indian poets to paint these scenes of tu- mult and strife, forms the subject of a glowing pa- negyric by M. Chezy, which will be found translated below, p. 118. pp. Other Episodes and Extracts. Die aufopfernde Gattenliebe der Sawitri, an episode from the Mahabharat. In die Siindfluth, u. s. w. von Franz Bopp, Berlin, 1829. The contents and extracts are given in the Berliner Conversations-Blatte, 1829, No. cxlviii. A Dialogue between Bhrighu and Bharadvadja, from the twelfth section, containing a philosophical en- quiry into the most important points of Indian theology. A French translation of this was presented by pro- fessor Schultz to the Asiatic Society of Paris. See Journ. Asiat. Sept. 1825, p. 137. HARIVANSA. 115 Story of the Churning of the Ocean to obtain the fourteen Jewels, from the Mahabharat, in the Asiatic Journal, 1817, Oct. p, 346349. The editor of this translation tells us at its close, that, allowing for the difference of style and habits of think- ing, the most unaccountable coincidence of machinery and events is perceptible throughout between the sub- limely poetic pieces of Milton and Vyasa. The simi- larity of object in the combatants, the hope of immortal vigour which inflames the etherial beings of Milton, and the thirst of the Amrita which causes the quarrel in the Mahabharat, will be found to furnish a series of corresponding conceptions in the two poets, more rea- dily perceived than accounted for. The historical con- nection may indeed be no longer traceable ; but for that very reason, we do not recollect to have met with, in all our reading, a more fair opportunity of critically comparing the merits of two bards, than we have here in the specimens of the gigantic imagery of Vyasa, and of Milton's ' flood of mind.' The Hermitage of Kanwa, freely translated from the Mahabharat, in the Asiatic Journ. 1826, Aug. p. 173. 3. Hanvansa. Haricansa, the family of the Hari, form a sort of appendix to the Mahabharat. They consist of 25,000 verses. Hari is a name of Vishnu under the shape of Krishna; whose adventures, as well as the future fate of his family, are here narrated. A. Langlois in his Melanges de Litterature San- scrite, Paris, 1828, 8vo., has given six historical ex- tracts from this work. 1. Histoire de Cdla-Yavana, p. 49 84. An episode from the war of Jara-Sandha against Krishna. The word Yavana, is used by the Hindoos to designate 110 SANSCRIT LITERATURE. an inhabitant of the west r . An English translation and a critique on the version of Langlois is given in the Asiatic Journal, Feb. 1828. The writer suspects M. L. to have taken great, if not unwarrantable liber- ties with the original: " The style is florid and redun- dant, and often appears to us to savour much more of France than Hindoostan." 2. The second story is the Marriage of Rookmini the daughter of Bhishmaka, and, as we have already seen, the favourite mistress of Krishna. The exploits of that god could not disarm her brother Rookmi of his hatred ; and he prevailed on his father to promise Rookmini's hand to one of his royal allies in the war so unsuccessfully waged against the incarnate deity. On the day appointed for the marriage, however, Krishna arrived with a few attendants, carried off the princess, and thus secured the happiness of both. 3. The third story, The Entertainments at Dwa- raca, are curious from their exhibiting a picture (ne- cessarily concise) of the manner in which the ancient inhabitants of Hindoostan amused themselves on occa- sions of public festivity. 4. The fourth is The Death of Rookmi. That prince, the successor of Bhishmaka, had a daughter, Soobhangi; and as he had renounced his enmity against Krishna, he consented to bestow her on Radyoomna, the son of that hero and his sister. Balarama is pre- sent at the nuptials, and is inveigled into play with Rookmi and other princes. He loses, is ridiculed for his want of skill, becomes so violently enraged that he overturns the table, and afterwards kills Rookmi with the chess-board. 1 Wilford, and after him Colonel Francklin, are quick-sighted enough to find Deucalion, in the Indian words, Dova Cala Yavana. This is almost as bad a derivation as we have somewhere seen of chez from ;></. RAMAYANA. 117 4. Ramayana. There are many poems bearing this name, and all relating to the same subject. The achievements of Rama, its hero, have been sung by profane as fre- quently as by sacred poets. His history occupies a con- siderable place in many of the Puranas, and is the sole object of Valmiki's poem, and of another entitled Ad'- hydtma Ramayana, which is ascribed to Vyasa. There are also others by Bhavabhuti, Murari-Misra, Paksha- Dhara-Misra, etc. The most complete and valuable of them all, however, is the great epic, the Ramayana of Valmiki. It narrates the banishment of Rama, under the name of Chandra, (resembling the moon,) a prince belonging to the dynasty of the kings of Ayodhya ; his wander- ing to the peninsula; the seizure of his wife by the giant ruler of Ceylon ; the miraculous conquest of this island ; and the restoration of Rama to the empire of his ancestors. It consists of 24,000 distichs, divided into seven books, which are again subdivided into chap- ters or raphsodies. Some idea of the esteem in which this poem is held by the Hindoos, may be formed from the following passage from the introduction: " He who sings and hears this poem continually, has attained to the highest state of enjoyment, and will finally be equal to the gods." Analysis of the Ramayana in Ward's View of the History, etc. of the Hindoos, ed. 2. torn, ii, p. 187. Langles in Catalogue des mss. Sanscr. p. 13, 14. Craufurd, Researches on India, vol. i, p. 188. Colebrooke, in Asiatic Researches, vol. x, p. 426. Polier Mythologie des Hindous, and, after him, Gorres in the Heidelb. Jahrb. 1810, vol. vi, p. 245, sqq. Heeren's Ideen. Discours prononce au College Royal de France a 118 SANSCRIT LITERATURE. 1'ouverture du Cours de langue et de litterature San- skrite, par Mr. de Chezy, Paris, 1815, 8vo. where p. 17 26, is given an extract from the Ramayana*. A very valuable manuscript of the Ramayana is men- tioned in the Supplement to Howell and .Stewart's Ori- ental Catalogue for 1827, p. 99 l . A notice on the three Paris mss. of the Ramayana in M. Chezy, in the discourse above quoted, says of this poem, " It is more especially in epic poems that the Sanscrit seems to bear the pahn from all other languages ; and among the Indian poets, the great Valmiki, in his Ramayana, seems to have best understoood the art of displaying all its beauties. Under his magic pencil it becomes pliant, and yields, without effort, to every variety of tone and colour. If he would paint gentle and affecting scenes, this beautiful, sonorous, and copious language, furnishes him with the most harmonious expressions ; and, like a winding rivulet creeping softly over banks of moss and flowers, it carries with it, imper- ceptibly, our ravished imagination, and transports us into an enchanted world. Yet, in subjects requiring energy and strength, as in martial com- bats, his style becomes rapid and animated as the action itself. Cha- riots roll and rebound ; furious elephants destructively move to and fro their enormous tusks ; neighing steeds clash their metalled hoofs on the resounding plain ; clubs are violently struck together ; arrows hurtle ; con- fusion and death rage on every side : we no longer read, we are in the midst of the terrible conflict." See Le Moniteur, 1815, No. 23, arid A. W. v. Schlegel's Ind. Bibl. vol. i, p. 35. This high-flown praise, however, others have endeavoured to lessen : Sainte-Croix in his Observat. prelimin. to the Ezour-Vedam, p. 131, and Ward in his Views of the Literature, etc. vol. i, p. 513. Yet it seems sanctioned by one, certainly equally well, and perhaps better, qualified to form a just and enlarged view of the subject than either of these critics, who has cited the whole passage in the Quar- terly Review (vol. xlv, p. 3). Even his sanction, however, may be consi- dered as modified by what follows : " If we may presume to judge, from all that is yet before the European public, the excellence of the Indian poets lies rather in softness than energetic action ; their battles want the truth, the life, the distinctness of Homer .- they seem rather turgid and exaggerated than sublime ; though, after all, we must take into the account the vast and unwieldy character of Asiatic warfare. Still, we shall, we conceive, sooner find a parallel in their works to the garden of Alcinoiis, the isle of Circe, or even the parting of Hector and Andromache, than to Achilles standing on the trench and averting the tide of Trojan victory." * It is No. 4414, written in the Bengalee character, and priced 6/. 16s, 6d. RAMAYANA. 119 the introduction to J. L. Burnouf s La Mort d' Yadj- nadatta. The Ramayana was at an early date translated into Bengalee ; and, from this version Sir William Jones ren- dered an extract from the last book into English : see his works, vol. vi, p. 39941 1 . The first portion of a complete translation into English at length appeared, under the following title, but only a very small number of copies were struck off: The Ramayana of ValmeeJfi, in the original Sung- skrit, with an English prose translation, and explana- tory notes by William Carey and Joshua Marshmann, Serampoor, 1806, 4to. vol. i, containing the first book" ; vol. ii, containing the first part of the second book, ibid. 1808; vol. iii, containing the latter part of the second book, ibid. 1810. This work, which it was cal- culated would make ten 4to. volumes, seems to have been interrupted from want of sufficient support. The second part of the three which have appeared is no longer to be procured, as the vessel in which they were embarked for Europe was wrecked. The first part was reprinted at London in 1808, and the whole at Cal- cutta, 1813, 3 vols. 4to. The translation was reprinted without the original text, under the title of The Ramayuna of Valmeeki, translated from the original Sungskrit, with explana- tory notes, by W. Carey and J. Marshmann, London, 18081814, 8vo x . Three parts. An ample review u This portion of the work is priced at 51. 5s. ia the catalogue of Parbury, Allen, and Co. for 1831 : vol. iii, is priced in the same catalogue at 31. 15s. These also occur in Howell and Stewart's Catalogue, but in none of them do 1 find any mention of vol. ii. * I find the following: The Ramauana of Valmeeki, a poem, translated from the original Sungskrit, by W. Carey and J. Marshmann, vol. 1, con- taining the " first book," 8vo., Dunstable, 1808. See Parbury and Allen's Catalogue of Oriental Literature, 1831. 120 SANSCRIT LITERATURE. of this publication, by Doctor Wilkins, will be found in the Heidelb. Jahrb. 1814, April, No. 24. A Bengalee version of the entire poem was printed at Calcutta, in 5 vols. 8vo. Ramayun, a Prose Translation into Persian, from the Sanscrit of the very interesting History of Ram, and his wife Sita, and brother Latchman, etc., a manu- script in the Supplement to Howell and Stewart's Ori- ental Catalogue for 1827, p. 100. A poetical abridgement in Hindostanee appeared with the following title : Kavita Ramayuna, in the Devana- gari character, at Khidirpoor in Bengal, 1815, 8vo. See Catal. de la Biblioth. de M. Langles, p. 158, No. 1367. The Ramayuna, or the Exploits of Rama, abridged and translated in the Tamul language from the cele- brated Epic Poem of Valmiki, Madras, 1822, \ to. The opening of the poem, translated into German verse, is found in Fr. Schlegel's Uber die Sprache und Weisch. d. Indier, p. 231271. Proeve van Indische Dichtkunde volgens den Rama- yon ; naar het oorspronkelyk Sanskritisch gevolgd door Jacob Haafner, en uit deszelfs nagelatene Papieren in licht gegeven door C. M. Haafner, Amsterdam, 1823, 8vo. A. W. von Schlegel announced a new and complete edition of the Ramayana in the original Sanscrit with a Latin version, in a prospectus printed at London in 1823. The first part of this edition has made its ap- pearance with the following title : Ramayana, id est, Carmen Epicum de Ramce rebus gestis, poetae anti- quissimi Valmici opus. Textum codd. mss. collatis re- censuit, interpretationem Latinam et annotationes cri- ticas adjecit Aug. Guill. a Schlegel, etc. Voluminis primi pars prior, Ixxii, and 380, pp. large 8vo. Bonn, 1829, typis regiis, sumptibus auctoris. It contains the RAMAYANA. 121 text of the first and a considerable portion of the se- cond book out of the seven which complete the entire poem. A portion of the Ramayana translated into Tamul, by P. Beschi, exists among the manuscripts at Paris. See Rapport de la Societe Asiatique, 1828, p. 43. The following episodes from the Ramayana have been translated separately. a. The Death of Yadnadatta. A notice of this extract from the Ramayana, which is said to possess " the same simple pathos, the same tenderness of feeling, that charm in the more affecting parts of the Nala," is given, with an outline of the affecting incident which forms the subject of the epi- sode, in the Quarterly Review, vol. xlv, p. 23. Yadjnadalta-BudJia, ou la Mort de Yadjnadatta, episode extrait et traduit du Ramayana, poeme epique Sanscrit, par M. L. Chezy, Paris, 1814, 8vo. This work of M. Chezy's was intended as a speci- men of a free translation of the whole poem, which ap- peared twelve years later under the following title : Yadjnadattabada, ou la Mort </' Yadjnadatta, episode extrait du Ramayana, poeme epique Sanscrit ; donne avec le texte grave et une analyse grammaticale tres- .detaillee, une traduction Francais et des notes, par M. L. A. Chezy, et suivi, par forme d'appendice, d'une traduction Latine litterale, par M. J. L. Burnouf, etc. Paris, 1826, 4to. avec planches. Ample reviews of this will be found in the Journal des Savans, Avril, 1827, p. 223230; and by Professor Rosen, in the Berl. Jahrh. fur wissensch. Kritik, 1828, No. 17 and 18. 0. The Penances of Visvamitra. Wiswamitras Biissungen. Eine Episode aus clem Ramayana, aus dem Sanskrit im Versmaasze des Ori- 122 SANSCRIT LITERATURE. ginale getren iibersetzt, von Franz. Bopp, in his Con- jugationssystem der Sanskritsprache, Frank/, a M. 1816, 8vo. p. 159233. J. G. Rhode, in his treatise die relig. Bildung, Mythologie und Philosophic der Hindus, considers this episode to have been an early interpolation. y. The Combat of Atikaya. Der Kampf des Atikaya, ein Fragment aus dem indischen Heldengedichte Ramayana, aus dem Englis- chen iibersetzt von C. A. Semler, in the Zeitung fiir die elegante Welt, 1816, No. clxxix clxxxi. Le combat de Lakshmanas avec le Geant Atikayas, traduit du Sanscrit par M. Chezy, Paris, 1818, 8vo. 8. The Descent of the Ganges. Under this title A. W. von Schlegel has translated into German hexameters the deification of the river Ganges, as found in the first book of the Ramayana, sect. 32 35, and illustrated it with annotations. See his Indischen Biblioth. vol. i, p. 50 96. Mr. Milman has also given an account of this curious mythological poem, with some metrical ex- tracts. He describes it as one of the most singular of the cosmogonical notions of the ancient Indians. Speaking of the above German translation, he calls its author the first of all translators, as well as critics, in the world ; and, contrasting his version with the prose translation of Carey and Marshmann, in the Ramayana, he says, "The difference between the two is a striking exemplification of the too often forgotten truth, that poetry can only be translated by a poet." Quarterly Review, vol. xlv, p. 34. The Legend of the Descent of Gunga; from the Ramayana of Valmiki, in the Asiatic Journal, 1817, Nov. p. 449 451. A prose translation. PUR AN AS. 123 . Ultra Candum. Estratto del libro detto Uter Cand, ultimo tomo del gran libro Ramaen, libro dell Incarnazione. Commu- nicate del Msgr. Munter, Vescovo di Selanda. In the Fundgruben des Orients, torn, v, p. 80, 188. Utara Kandam, an extract from the Ramayana, was translated by Siddambala Vadyar, professor of the Tamul language at the college of Madras, into Tamul, and printed at Madras in 1817; and again with the following English title prefixed : the Uttra Candum, an Episode of the Ramayana of Valmiki, translated from the Sanscrit into Tamul by Siddambala Vadyar, pro- fessor of the Tamul, Madras, 18^6, 4to. An episode of the Ramayana translated into the Hindoostanee language, was published at Calcutta, 1815, under the title of Tulasidasa Ramayana. 4. Vishnu-Purana. Professor Wilson read an account of the Vishnu Purana, with an analytical summary of its contents, to the Asiatic Society of Calcutta in 1824. See above, p. 88. 5. Markandaya Purana. Markonday, Markandeya Purana, or, according to Ward, Markundeyu Puranu. Such is the title of a long poem of nearly one hundred thousand verses, containing the victory of the goddess Bhuvani, or Durga, over the giants and demons Moisasur. See the contents at length, in Langles Catalogue des mss. Sanscrits, p. 54" 61. An extract from this poem, containing the victory of Durga, is known in India, under the title of CJutndika. See Catalogue des mss. Sanscrit, p. 66. This frag- 124 SANSCRIT LITERATURE. ment Chandica, or Chandi, is also frequently quoted under the name of Devi Mahatmyam*, (the great of Divi}. A description of it, and an extract, are given by M. Eugene Burnouf, in the nineteenth number of the Journal Asiatique, p. 24 32, under the title of Analyse et extrait du Devi Mahatmyam, fragment du Markandeya Purana. A complete edition of this episode is expected shortly from professor Bopp. 6. Brahma Valvartika Purana. Respecting this very remarkable work, which de- scribes the origin of the gods, see Catalogue des mss. Sanscrit, p. 36, etc. L'Ermitage de Kandou, poeme extrait et traduit du Brahma-Pourana, composition Sanskrite de la plus haute antiquite, par M. de Chezy, in the Journal Asiatique, 1822, Juill. p. 116. German: Die Ein- siedeley des Kandu, nach dem Brahma Purana, einer epischen Dichtung aus dem hochsten Alterthume. Eine akademische Vorlesung von Hrn. von Chezy. Aus dem noch nicht gedruckten franzosischen Ori- ginale iibersetzt von Aug. Wilh. v. Schlegel, in his Indischer Bibliothek. Bd. i, Heft. 3, p. 257273. To which we may add, Bemerkungen iiber von Chezy's Einsiedeley des Kandu, von Niklas Miiller, in his Glauben, Wissen und Kunst der alien Hindus, Bd.' i, p. 615. 7. Agni Purana. The Agni, or Agneya Purana, which Agni, the god of fire, is said to have imparted to mankind, is chiefly composed of mystic forms and religious prescriptions, but contains besides a number of treatises on politics, law, medicine, poetry, rhetoric, and grammar. It does a See above, p. 94. PURANAS. 125 not appear to be very .ancient. See Catalogue des mss. Sanscrits par M. M. Hamilton et Langles, p. 44 48. Asiatic Journal, 182G, Oct. p. 429. 8. Bhavishyat Pur ana. A description of the territory of Pundra-Desa, part of Bengal, Behar, and Allahabad. Translated in the Oriental Magazine, Dec. 1824; and from that into the Bulletin Univ. 1827, Mai, Geograph. p. 134. 9. Sheeve Purana. Ancient Indian Literature, being a Summary of the Sheeve Pouran, the Brehme Vivertte Pouran, and the Arthee Prekash Shastre ; with Extracts and Epi- tomes, translated from Original mss., London, 1807, 4to. 10. Padma Purana. An extract from this Purana, containing prescrip- tions for widows, is found in Description of the Cha- racter, etc. of the People of India, by the Abbe J. A. Dubois, London, 1817, 4to. p. 224234. Bhoumi-Khandam, section du Padma Pourana, par M. E. Burnouf, Journal Asiatique, vol. vi, p. 3. .. ( 11. Kurma Purana. Kurma or Kaurma Purana, is included among the eighteen great Puranas. It is said to have con- tained eighteen thousand verses, of which probably not more than eight thousand are now in existence. Pro- fessor Wilson, in 1826, read before the Asiatic Society of Calcutta, of which he was then secretary, an abstract of this Purana, written by himself. He considers the one now extant of rather doubtful authority ; though it is unquestionably received in various parts of India as the genuine Purana. On the other hand the copies 126 SANSCRIT LITERATURE. consulted consist of but about six thousand slokas, while the Kaurma Pur ana is said in the Bhagavat and Matsya Puranas to contain seventeen thousand verses. The Agni, however, states eight thousand ; and per- haps this difference proves little or nothing either way. A more unanswerable objection is the testimony of the work itself, which very particularly specifies its being one of the four Sanhitas, collections, or com- pendiums, of the Puranas. Mr. Wilson seems to think it most likely that the work called the Kurma Purana is not the original and genuine Purana, but a compendium or summary of its contents, which appears to have supplanted the original, probably lost in con- sequence, and therefore no comparison can now be made betwixt them. 12. Upa Purana. The Upa Puranas belong to the second, subordi- nate class, and are much less known than the fore- going. They are a sort of supplement to the Puranas, containing in eighteen books all those subjects which are omitted in them. See Craufurd's Researches on India, vol. i, p. 187. 13. Other Writings connected with the Puranas. Siva-Sahasra-Nama, or Thousand Epithets of the god Siva, enumerating all his attributes, drawn from the Puranas, Mahabharata, etc. containing twenty-five thousand verses, with a Comment, in two thousand four hundred and ninety-six pages. Sanscrit, in the Devanagari character. A manuscript in Howell and Stewart's Oriental Catalogue for 1827, Suppl. p. 103. Rddhdcdnta Sarman, a pandit of great learning and extensive fame among the Hindoos, composed lately in Sanscrit, a work called Purdndrf haprccdsd, or the Puranas explained. This work contains a genealogy of PURANAS. 127 the kings of Magada or Bahar. See Sir William Jones's Works, vol. i, p. 288. Dherma Purana. An extract from this will be found in An Enumeration of Indian Classes, by H. T. Colebrooke, esq., in the Asiatic Journal, 1816, Dec. p. 515-578. Tartarus, from the Sarwaswa Purana, or Com- pendium of the Pur anas, in the Asiatic Journal, 1819, June, p. 599. Vajoupourana, a Tamul manuscript in the Bib- liotheque du Roi at Paris. Rules for the due observance of the ceremonies on occasion of a widow burning with the corpse of her husband. A fragment translated from .the Sanscrit of Govindapa Raja, probably an extract from a Purana, in the Asiatic Journal, 1817, Oct. p. o49, 350. Notice sur le manuscrit du Shri-Bhdgavata-Purana, envoye par M. Duvancel a la Societe Asiatique, par Eugene Burnouf, fils, in the Journal Asiatique, vol. vii, p. 4G, 193. In this place also we must mention Chadda Karinaga Mandanam, an extract from all the Puranas. Rag/iuwanssa, or the race of Ragu, an heroic poem by Kalidasa, and Kumara Sambhdwa, or the birth of Kumara, by the same author. T^rurnda-Sorens History ; translated from the San- scrit into Malabaric, by a clergyman, assisted by a Brahman, and out of Malabaric into Danish, by N. S. Fuylsang. Printed in Danish in the Skandinavisk Museum, Copenhagen, 1798, Svo. vol. ii, part ii. Sanscreet Fragments, or interesting Extracts from the sacred Books of the Brahmans, on subjects im- portant to the British Isles ; by the authors of Indian Antiquities (Th. Maurice and K. Vallancey,) London, 1798, Svo. 128 SANSCRIT LITERATURE. Account of the Jains, collected from a priest of this sect at Mudgeri : translated by Cavelly Boria, Brahman, for Major C. Mackenzie, in Asiatic Re- searches, vol. ix, p. 44. Notices of the Jains re- ceived from Charucirti Hcharya, their chief pontiff, at Belligola in Mysore, ibid. p. 256. Particulars of the Jains extracted from a Journal by Dr. F. Buchanan, during travels in Canara, ibid. p. 279. Observations on the Sect of Jains, by H. T. Colebrooke, esq., ibid. p. 287. See also Researches on the Tenets and Doc- trines of the Jains and Boodhists, conjectured to be the Brachmanes of Ancient India: in which is intro- duced a Discussion on the Brachmanes of Ancient India; and another on the Worship of the Serpent in various Countries of the World, by lieutenant- colonel William Francklin, etc., London, 1827, 4to b . 3. Sastras. Sastra, the book, the interpretation, explanation of the Vedas, by Sasta, science. Sir W. Jones, in his Works, vol. i, p. 361, explains this word to mean sacred ordinance c . At present our information extends to seven of these Sastras, of which some account, with extracts, will be found in A Discovery of the Sect of the Banians, con- taining their History, Law, Liturgy, Castes, Customs and Ceremonies, gathered from their Brahmans, teach- ers of that sect, as the particulars were comprised in the book of their law, called the Saster; together with b Some account of the Jains will also be found in Asiatic Journal, January, 1824, p. 22; and December, 1824, p. 573. c Craufurd's Researches on India, vol. i, p. 188. Halhed, in the preface to his Code of Gentoo Laws, attempts to determine the age of some of these Sastras, and gives to one 7,204,990, and to another 4,004,905 years. JURISPRUDENCE. 129 a display of their manners, by Henry Lord, London, 1630, 4to. Again in Wilkins's Bhagvat-Geeta. And in French, Histoire de la Religion des Banians, con- tenant leurs Loix, leurs Liturgie, leurs Coutumes, et leurs Ceremonies, tant anciermes que modernes; re- cueillie de leurs Bramanes, et tiree de leur Loy, qu'ils appellent Schuster, Paris, 1667, 12mo. Bedang-Schaster, or Vedanga-Schastra, book of the principal verses of the Veda. Neardirsen or Neaderzen-Schaster, Ni-a-der-szena Schastra, book of the explanation of the law. Schastra-Bhade. Extracts from this Sastra will be found in the work of Holwell and Dow already quoted, and these are translated into German in the Asiat. Original- schriften, Zurich, 1801, 8vo. Bd. i. A Summary of the Art he Prekash Sastre, in the Sanscrit Fragments quoted at page 78. Metamorphoses of Sona, a Hindoo tale; with a glossary descriptive of the mythology of the Sastras, London, 1811, 8vo. The collection of prayers called Neaeschs and Jeschts, Sanscrit and Zend, 214 leaves, 8vo. Manu- script in the library of the East India Company at London. See Nouv. Journ. Asiat. 1828, Fevrier, p. 124. To this place also seem to belong the twenty-four books Yagamon, which treat of prayers and offerings. JURISPRUDENCE. OF ANCIENT HINDOO LEGISLATION IN GENERAL. THE legislative system of India was the first branch of Sanscrit literature that attracted the attention of the English ; not so much as an object of learning as of 130 SANSCRIT LITERATURE. policy; for it evidently must have been to them a matter of first rate importance to become acquainted with the jurisprudence of a people whom they had to govern d . The first step taken by the English in the study of Hindoo legislation was made by governor Hastings : as a commentary upon it, Vivadarnava-Setu, com- piled under his directions, was printed at the cost of the East India Company in 1 776, 4to. A Code of Gentoo* Laws, or Ordinations of the Pundits, from a Persian translation made from the original, written in the Shanscrit language, published by Nathaniel Brassey Halhed f , London, 1776, 4to., 1777, 8vo., with plates. French: Code des Loix des Gentoux ou Reglement des Brames, trad, de 1'Anglais, Paris, 1778, 4to. German: Gesetzbuch der Gentoos oder Sammlung der Gesetze der Pundits, nach einer persianischen Uebersetzung des in der Shanskritsprache geschriebenen Originals. Aus dem Engl. von Rud. Erich Raspe, Hamburg, 1778, 8vo. The East India Company printed an elegant edition of this work in 4to. at Bengal*. The high antiquity ascribed to the Indian laws by Halhed, was controverted in A Letter to Na- thaniel Brassey Halhed, esq., containing some remarks on his Preface to the Code of Gentoo Laws, lately published, by George Costard, Oxford, 1778, 8vo. Respecting the Sanscrit original of this collection of laws, see Catalogue des mss. Sanscrit, p. 89. J Heeren's Ideen Inder. Gentoos is the Portuguese appellation of the Hindoos. f Halhed may be regarded as the first European who learned the Sanscrit. Watts's Bibliotheca Britannica. JURISPRUDENCE. 131 LAWS OF MENU ". THE Institutes of Menu contain, in twelve books, the institutes of criminal and private jurisprudence. They are composed in a kind of measured prose, called Pungtee Chund; their language evincing their high antiquity. They describe the occupations of men, and the religious exercises of the four castes ; and, as colonel Haughton observes ', whether regarded for their great antiquity and classic beauty, or for their import- ance, as being considered a divine revelation by nearly a hundred millions of people, they must ever claim the attention of those who devote themselves to the study of the Sanscrit language. Though inferior to the Vedas in antiquity, they are held to be equally sacred ; and owing to their being more closely connected with the business of life, have tended so much to mould the opinions of the Hindoos, that it would be impossible to comprehend the literature or local usages of India, without being master of their contents. Sir William Jones, in the preface to his translation, tells us, that it is the general opinion of Pandits, that Brahma taught his laws to Menu in a hundred thou- sand verses, which Menu explained to the primitive world in the very words of the Mdnava Dherma- Sastra, or Institutes of Menu ; but, in a short preface to the law tract of Nared, it is asserted that Menu, having written the laws of Brahma in a hundred thou- sand slocas or couplets, arranged under twenty-four heads, in a thousand chapters, delivered the work to Hared, the sage among gods, who abridged it, for the use of mankind, in twelve thousand verses, and gave them to a son of Bhrigu, named Sumati, who, for h Jones, vol. i, p. 58, 59. ' Preface to the Mdnava Dherma-Sastra. 132 SANSCRIT LITERATURE. greater ease to the human race, reduced them to four thousand : that mortals read only the second abridge- ment by Sumati, while the gods of the lower heaven, and the band of celestial musicians, are engaged in studying the primary code, beginning with the fifth verse, a little varied, of the work now extant on earth ~ T but that nothing remains of Hared's abridgement ex- cept an elegant epitome of the ninth original article on the administration of justice. Now, since these in- stitutes consist only of two thousand six hundred and eighty-five verses, they cannot be the whole work ascribed to Sumati, which is probably distinguished by the name of V-riddha, or ancient, Mdnava, and cannot be found entire ; though several passages from it, which have been preserved by tradition, are occa- sionally cited in the new digest '. The ordinances of Menu belong to the second period of Indian literature, the work containing them being placed by Sir William Jones between the publi- cation of the Vedas and that of the Puranas and Itlha- sas, about 880 B. C. Fr. Schlegel ascribes to it a still higher antiquity, and calls it a monument to which no sound criticism can assign a later date than that given to the most ancient one known in western Europe. Hitter questions the opinion both of Jones and Schlegel; and enters upon the discussion of the age and merits of the Institutes of Menu, from the internal evidence they afford, and from a comparison of them with other Sanscrit works k . From this he concludes, what in itself seems very reasonable, that the work attributed to ' Sir William Jones's Preface, p. 59, etc. Fried. Mayer's Brahma, p. 125, etc. k Hitter exposes the defiance contained in the assertion of Schlegel ; and quotes as authorities, of equal weight with his, the criticisms of Schlosser, in his View of General History ; and Rhode, ueber religiose Bildung, etc. i Th. p. 124, 125. JURISPRUDENCE. m Menu is a collection made from various materials, but not according to one plan, and scarcely from the laws delivered by one individual. This may be fairly pre- sumed from the beginning and conclusion of the work, and proved from its containing various laws for one and the same offence; hence also the probability of their having been made at different periods. This seems established; as in many of the ordinances the simplicity of antiquity is visible, while some evince a degree of civilisation incompatible with the first rise of a nation, and others a deep state of national corrup- tion and decline. That poison and poinards, eunuchs, extreme jealousy of the chiefs towards one another, towards their ministers, and even towards the people, may have been primeval in the East, may indeed be conceived ; but that the refined system of espionage, the shameless plans of avowedly selfish policy, and the general communities of atheists, that are men- tioned in the institutions of Menu, could belong to the infancy of civilisation cannot for a moment be be- lieved. Traces, moreover, are found in this work that the ancient institutions of Indian life, such as the division into castes, had ceased to be strictly observed ; and that various opinions had been formed respecting religious dogmas ; both proving that it could not form part of the early literature of the nation : besides which, the authors of these laws were not only acquainted with the Brahmanas and Upanishads of the Vedas, but cite also the Puranas, the Vedangas, and Sastras that is, the treatises on grammar, metre, mathe- matics, as well as a glossary to the Veda '. What should we say (asks M. Ritter) if a high antiquity was assigned to a Greek writer, who quoted such learned treatises ? 1 Qeschichte der Phil. vol. i, p. 78. The glossary, as he observes, seems a decided proof that the language of the Vcdas was then ancient. See 134 SANSCRIT LITERATURE. The Institutes of Menu contain abundance of matter extremely interesting, to all who study the history of mankind, and the progress of civilisation. It contains much to be admired, and much to be condemned. It is a system of despotism and priestcraft, both limited by law, but artfully conspiring to give mutual support, though with mutual checks. The punishments will not always be found proportionable to European notions of crime ; but a spirit of sublime devotion and amiable benevolence pervades the whole work, suffi- cient " to prove the author to have adored, not the visible sun, but that divine and incomparably greater light" to use the words of the most venerable text in the Indian Scripture, " which illumines all, delights all, from which all proceed, to which all must return, and which alone can irradiate (not our visual organs merely, but our souls, etc.) our intellects m . Sir W. Jones forced upon the attention of the government the necessity of bringing together a com- plete body of the Hindoo laws ; and, as preparatory to this great undertaking, was published the following work: Institutes of Hindoo Law, or the Ordinances of Menu, according to the gloss of Culluca, comprising the Indian System of Duties, religious and civil, ver- bally translated from the original Sanscrit, with a preface by Sir William Jones. Printed by the order of government, Calcutta, 1794, 4to., reprinted at London, 1796; and in Jones's Works, vol. iii. Again, the Institutes of Menu, vol. ii, p. 105 ; vol. iii, p. 183 ; vol. iv, p. 98, 99, 100 ; vol. xi, p. 263 ; vol. xii, p. 109, 101 1. It is also to be remarked, that among the foreign nations of which mention is made in the Laws of Menu, vol. x, 44, the Chinese and Persians cannot well be mistaken : and even the Yavanas are introduced, which, according to the genius of ori- ental language, must signify the Greeks. "' Sir William Jones's Preface, p. 62. JURISPRUDENCE. 135 a new edition, collated with the Sanscrit text, and elu- cidated with notes, by G. C. Haughton, London, 1825, 4to. German: Hindu's Gesetzgebung, oder Menus Verordnungen nach Culluca s Erlauterung, ein Inbe- griff des indischen Systems religib'ser und biirger- licher Pflichten. Aus der Sanskritsprache wortlich ins Englische iibersetzt von W. Jones, und verdeutscht nach der Calcuttischen Ausgabe, und mit einem Glos- sar und Anmerkungen begleitet von Joh. Christ. Hiitt- ner, Weimar, 1797, 8vo. The original has since been printed in Sanscrit, with the following title : Manu-Sang-Hitd, or the Institutes of Manu, in the original text, with the gloss of Culluca Bhatta, (Nagari character). Printed at the Sanscrit Press, 1813, 4to. (Calcutta, published by Babu Ram, pundit). The several glosses and commentaries, that have been composed by the Munis or ancient philosophers, on the code of Menu, are termed collectively Dherma- Sdstra, or body of law. The most excellent of these commentators is Culluca, of whose treatise Sir W. Jones observes", that it is perhaps the shortest, yet the most luminous ; the least ostentatious, yet the most learned ; the deepest, yet the most agreeable commen- tary ever composed on any author ancient or modern, European or Asiatic. Dharma Sdstra Manava, Sanscrit, Calcutta, 1818, large 4to. Manava Dherma-Sdstra ; or, the Institutes of Menu, according to the Gloss of Culluca, with a verbal trans- lation and preface, by Sir William Jones, edited by Graves Chamney Haughton, M. A. F. R. S. Calcutta, 1824, 4to., 2 volumes, the first containing the Sanscrit text, and the other the English translation, London, " Preface to his translation, p. 60. 130 SANSCRIT LITERATURE. 1825, 2 vols 4to. See Journ. des Savans, Oct. 1820, p. 586, Article by M. Remusat. Journ. Asiatique, Oct. 1826, p. 243, by M. E. Burnouf, which has been translated into English, and published with notes in the Asiatic Journal, 1827, Feb. p. 237. Perhaps it will not be too much to say of this work, that it has been printed with the greatest elegance, and edited with the greatest care of any Sanscrit book that has yet issued from the press. With regard to that por- tion of the work which is exclusively Mr. Haughton's own, it will be esteemed, by impartial judges, as one of the finest monuments which have been raised to the knowledge of Indian Antiquities . Mitakskara Dharma Sastra, Sanscrit, published by H. T. Colebrooke, esq., Calcutta, 1813, oblong royal 8vo. Mitakshara Darpana, translated from the Sanscrit into the Bengalee language, by Lukshmi Narayan Nyayal Ankar, Calcutta, 1824, 8vo. Extracts from the Institutes of Menu. Partes codicis legum quern Mamis edidit, cum ver- sione. Select passages from the first and twelfth book, in Othm. Frankii Chrestomathia Sanscrita, vol. ii, p. 1. Kullukabhattfe animadversiones ad codicem legum Manu, cum versione, ibid, ii, 2. p. 13 83. The Laws and Institutes of Menu, by Q. Craufurd, esq., in his Researches concerning India, London, 1817, 8vo. vol. i, p. 2790. Aphorisms from Menu (extracts from the Mdnava Sastra), in the Asiatic Journal, 1825, p. 513 518. See the article in the Asiatic Journal cited in the text, in which it is stated, that it was Mr. Haughton's intention to add to these two elegant and learned volumes a third, containing the Commentary of Calluca Bhatta. His want of health, unfortunately, has not permitted him to carry this laudable design into execution. JURISPRUDENCE. 137 Extract from the Readings of Hindoo Law, by Mr. Ellis, in the Asiatic Journal, 1819, July, p. 17 23. The Law of Inheritance. Dataka-Mimansa, on the Order of Succession, in Sanscrit, Serampoor, large 4to. Mohammedan Law of Succession to the Property of Intestates, Arabic, on copper plates, with a verbal translation and explanatory notes, by Sir William Jones, London, 1782, 4to. Al Sirajiyyah, or the Mohammedan Law of Inherit- ance, Arabic and English, with a commentary by Sir William Jones, Calcutta, 1792, fol.P. A Digest of Hindoo Law on Contracts and Succes- sions, with a commentary by Jogannatha Tercapan- chanana ; translated from the original Sanscrit by H. T. Colebrooke, esq., judge of Mirzapore, resident at the court of Berar, and M. A. S. vol. i, Calcutta, 1797 ; vol. ii, iii, and iv, 1798, fol. and afterwards printed at London, 1801, 8vo., 3 vols. Also separately. A Disqui- sition on Regal Succession, etc., in the Asiatic Annual Register, 1800, p. 245250. Two Treatises on the Hindoo Law of Inheritance, from the Ddya Bhdga and the Mitakshara, translated from the Sanscrit by H. T. Colebrooke, esq., Calcutta, 1810, 4to.; London, 1813, 4to; College of Fort Si. George, near Madras, 1825, 4to. ; translated into Per- sian, under the title of Furaiz-i-irtazeeah, by Moulavi Mohamed-Irtaza- Adi-Khan-Bahadur, Madras, 1825, fol. ; again into Arabic, Madras, 1827, fol. This work in Sanscrit is called Dayabhaga, and forms part of a greater, entitled, Vivahara Khandam De-Rita-Nita- kehara, containing a commentary upon the text of the P The two foregoing works are both printed with the Arabic texts, in Sir William Jones's Works, vol. iii, 4to. 1 do not see any reason for their being mentioned here. T 138 SANSCRIT LITERATURE. Yagnyavalkia. The whole, being a general view of Hindoo Laws, was translated into Tamulic, by Purur Vadyar, and was put to press by his brother Sidam- bala Vadyar, professor of the Tamulic language at the college of Madras, in Madras, 1817. The Dayubhagu, or Law of Inheritance of Jeemootu Vahunu, Nagree character, Calcutta, 1813, 4to. Ddya Bhaga, a Sanscrit Treatise on Inheritance, by Yimuta Vahana, with a Commentary, by Krishna Bhatta, published by R T. Colebrooke, Calcutta, 1814, 4to. A new edition of this work, with a com- mentary by Krishna Terkalankara, Calcutta, Educa- tion Press, 1829, 8vo., is mentioned in Parbury, Allen, and Co.'s Catalogue for 1831. Ddya Bhaga, a Treatise upon Inheritance and Di- vision of Property, in verse, Sanscrit and Bengalee, pub- lished by the Pundit Lukshmi Narayan Nyayal Ankar, Calcutta, 1822. Daya Tatwa, a Treatise on the Law of Inheritance, by Raghunandana Bhattacharya, edited by Lakshmi Narayan Serma, Calcutta, Education Press, 1828, 8vo. Daya-Crama-Sangraha, or an Abstract of the Hin- doo Law of Inheritance : an original treatise in San- scrit, by Sri Krishna Tarkalankara, with an English translation by P. M. Wynch, esq., Calcutta, 1818, 4to. Of this work there is another edition, by Krishna Ter- kalankara Bhattacharya, edited by Lakshmi Narayan Serma, Calcutta, Education Press, 1828, 8vo. Brief Remarks regarding modern Encroachments on the ancient Rights of Females, according to the Hindoo Law of Inheritance, by Rammohun Roy, Calcutta, 1822, 8vo. See Asiat. Journ. 1823, Sept. p. 446451. Adoption. The Dattaka Mlmansa and Dattaka Chandrlka, two original Treatises on the Law of Adoption, by Naiula JURISPRUDENCE. 139 Pundita and Devanda Bhatta ; translated from the San- scrit, by J. C. C. Sutherland, esq., Calcutta, 1814, 4to.; 1817, 8vo. ; reprinted at the College of Fort St. George near Madras, 1825, 8vo. The Duttak Meemansa and the DuttuJt Chund, two esteemed Treatises in the original Sanscrit on the Hin- doo Law of Adoption, Calcutta, 1818, 4to. Other Treatises on Jurisprudence. Legislation Orientate, par Anquetil Duperron, Am- sterdam, 1778, 8vo. Digest of Mohummudun Law, by col. J. Baillie, esq., Calcutta, 1801, 4to. A Dictionary of Mohammedan Law, Bengal Re- venue Terms, Shanscrit, Hindoo, and other words, London, 1802, 8vo., by S. Rousseau. Veeru-Mitroduyu, a complete Digest of Hindoo Law, on the Administration of Justice, edited by Babooram, pundit, Calcutta, 1814, 4to. Vira-Mitrodaya, the legal Work of Mitra-Mishra, in Sanscrit, published by H. T. Colebrooke, esq., printed at the Sanscrit Press, at Kizurpoor, near Calcutta, 1815, 4to. Elements of Hindoo Law, published by Thomas Strange, London, 1825, 2 vols. 8vo. A Treatise on Obligations and Contracts, translated by H. T. Colebrooke, esq., Calcutta, 1810, 4to. Karma-Lotchana, translated from the Sanscrit into Bengali, and printed at Serampoor, 1821. This work contains prescriptions respecting domestic duties and the various grades of impurity, as determined by the law. Extracts from this are given in Essays relative to the Habits, Character, and Moral Improvement of the Hindoos, London, 1823, 8vo. See Journ. des Sa- vans, 182o, Aoiit, p. 451). 140 SANSCRIT LITERATURE. PROFANE LITERATURE. PHILOSOPHY 3 . Literature. Mr. Adelung, under this head, refers the reader to the following works : Colebrooke's Essays on the Philosophy of the Hin- doos, in the Transactions of the Royal Asiatic Society, vol. i, p. 92, 439, 549. Sur la Philosophic des Hindous, d'apres les Me- moires de M. Colebrooke, in the Nouv. Melanges Asiat. par M. Abel-Remusat, Paris, 1829, 2 vols. 8vo. vol. ii, p. 331 (p. 348) 424. Litteratur der Philosophic der Hindoo, in Vjasa, von Othm. Frank, 1 Bandes, i, ii, und iii Heft. Philosophic et Religion des Indiens, ou Relation du Voyage d'un Grec dans 1'Inde mille ans avant J. C. in Melanges de Litterature Sansci'ite, par A. Langlois, p. 235268. To these may be added, 1st, The fifth and sixth lectures of Victor Cousin's Cours de 1'Histoire, de la Philosophic du xviii eme Siecle, Paris, 1829; where the reader will find a lucid and highly interesting expo- sition of Hindoo philosophy, compiled chiefly from the papers of Mr. Colebrooke above mentioned, and an Analysis of A. G. Schegel's Latin version of the Bha- gavat-Gita b , which M. Cousin, following the learned G. Humboldt, holds to be a monument of the Sanc'hya philosophy. 2nd, The second chapter of Ritter's History of Phi- losophy, which is devoted to an enquiry into the chro- nology and genuineness of the sacred books and legis- This article is entirely new. b See above, p. 95. PHILOSOPHY. 141 lation of the Hindoos, as forming the groundwork of their philosophic systems. It seems to be the leading object of this author, to expose the absurd and extrava- gant notions which some writers have been inclined to adopt respecting the antiquity of Hindoo history and learning. The style in which this work is written, and the information it contains, will make its perusal agreeable to all who have mastered the German lan- guage . 3rd, Some account of Hindoo philosophy will also be found, together with a copious list of authorities, in Tennemann's Manual of the History of Philosophy, translated by the Rev. Arthur Johnson, Oxford, 1832 d . Various Schools of Hindoo Philosophy. It is the professed design of all the schools of Indian philosophy, to teach the method by which eternal bea- titude (the supreme good) may be attained, either after death or before it. The path by which the soul is to arrive at this su- preme felicity, is science or knowledge. The disco- very, and the setting forth of the means by which this knowledge may be obtained is the object of the various treatises and commentaries which Hindoo philosophy has produced. A brilliant summary of them will be found in the work of Victor Cousin already referred to ; in which he endeavours to trace among the Hin- doo philosophers, the Sensualism, the Idealism, the Scepticism, the Fatalism, and the Mysticism, of the ancient Grecian and modern European Schools. c Von der indischen Philosophic in Hitter's Geschichte der Philosophic, torn, i, Hamb. 1829, 8vo. p. 58136. d The two following works, which did not come in ray way till this ar- ticle was in print, must also be mentioned here. Rhode, ueber religiose Bildung Mythologie und Philosophie der Hindoos, 1827, 2 vols. 8vo. ; and Schlegel on the Philosophy of the Indians, in his Ueber die Sprache und Weisheitder Indier. 142 SANSCRIT LITERATURE. The Hindoos possess various ancient systems of philosophy, some of which they consider orthodox, as consistent with the Vedas ; others they regard as he- retical, from their being incompatible with the doc- trines of their holy books. In all there are enumerated six principal schools of Hindoo philosophy : 1 st, The Mimansa founded by Jaimini; 2nd, The Vedanta, by Vyasa; 3rd, The Nyaya, founded by Gotama; 4th, The Vaiseshica, by Canade ; 5th and 6th, The two Sdnchyaya, founded by Capila and Pantanjala. The Prior Mimansa, founded by Jaimini. The two Mimansas (for there are two schools of me- taphysics under this title) are strictly orthodox. The prior one (Purva), founded by Jaimini, teaches the art of reasoning with the express view of aiding the interpretation of the Vedas. The latter ( Uttara), com- monly called the Vedanta, deduces from the text of the Indian scriptures, a refined psychology, which goes to a denial of the material world. It may here be remarked, that as religion, during the early stages of civilisation, was generally of a gross and mystical character, men, as they became more en- lightened, made it their study to understand and ex- plain the obscurities of their faith, and to accommodate the rude superstitions of the early popular belief to their own more refined conceptions of the being and attributes of God. This was more particularly the case in India. Philosophy undertook to reconcile the written precepts of Brahma with the new state of moral feeling, and to give them a meaning which should not contradict the more enlightened views of wisdom and sci- ence. Thus the obscurities of the Vedas gave the first impulse to Hindoo philosophy ; since the most perfect PHILOSOPHY. 143 faith could not seize their divine precepts without the aid of reflection. Hence, too, became almost impercepti- bly formed the school ofMimansa, which, professing the most perfect obedience to the sacred commands of the Vedas, undertook to render them clear and intelligible. The aim of the Mimansa school was to determine the sense of the Vedas, and to collect from them a perfect system of religion and morality; for so nearly allied are these in Hindoo philosophy, that Ethics seem no more than a form of religious duties : the same word (Dharmd) signifying, in the masculine gender, virtue or moral merit, and in the feminine, devotion, or merit acquired by acts of piety. The prior (Purva) Mimansa, therefore, is practical, relating to works (Carmd), or religious observances un- dertaken for specific ends. It is not directly a sys- tem of philosophy ; but, in delivering canons of scrip- tural interpretation, it was natural that philosophi- cal topics should be introduced; and scholastic dis- putants have elicited from its dogmas, principles of reasoning applicable to the prevailing points of contro- versy agitated in the Hindoo schools of philosophy. The business of the Mimansa is to investigate what it is incumbent to perform as a duty. A subject or case (adhicarania) is given for investigation. One of these in full consists of five parts : 1st, The subject or matter to be explained. 2nd, The doubt or question arising upon the matter. 3rd, The first side (purva-pacshd), or prima facie ar- gument concerning it. 4th, The answer (uttara), or demonstrated conclusion (siddhanta). 5th, The pertinence or relevancy. The whole of these five members are not always set forth in Jaimini's text ; the subject, and the question concerning it, are frequently merely hinted or left to 144 SANSCRIT LITERATURE. be surmised d . These are supplied by the commen- tators. Five sources of knowledge, or modes of proof, are admitted by all Mimansacas ; namely, perception % in- ference, verbal communication, comparison, presump- tion. Privation is sometimes added to these as a sixth source of knowledge. This school of philosophy rests entirely upon the authority of the Vedas, the words of which it regards as decisive. Mr. Colebrooke has given a copious ana- lysis of the lectures of Jaimini in the paper already re- ferred to. The sootras or aphorisms attributed to Jaimini, are arranged in twelve lectures, divided into sixty chap- ters, which are again subdivided into sections, cases, or topics. These sootras, like the aphorisms of other '' Mr. Colebrooke elsewhere observes, that Jaimini's arrangement is not philosophical ; but that the logic of the Mimansa is the logic of the Hindoo law, the rule of determination of civil and religious ordinances. Each case is examined and determined upon general principles. ' Simple apprehension is defined in these words : When the organs of man are in contiguity with an object, that source of knowledge is percep- tion. Inference in these : On sight of one member of a known association, the consequent apprehension of the other part, which is not actually proxi- mate, is (anumana) inference ; but the association must be such as had been before directly perceived, or had become known by analogy. Presumption is deduction of a matter which could not else be. It is assumption of a thing which is not itself perceived, but necessarily implied by another which is seen, heard, or proven. Knowledge of a thing which is not proxi- mate (or subject to perception), derived through understood sound, that is, through words the acceptation whereof is known, is (sastra) ordinance or revelation; or it is (safcda) verbal communication. I have introduced this long note from Colebrooke, to give the reader some idea of the definitions of the Sanscrit philosophy. It may be added, that the Chavacas recognise but one source of knowledge, viz. perception : the followers of Canade, and those of Sugata (Buddha) two, perception and inference. To these two the Sanc'hya schools add affirmation. They also give the following explanation: An external sense perceives; the internal one examines; consciousness makes the selfish application ; and intellect resolves : an ex- ternal organ executes. Trans. Asiat. Soc. vol. i, p. 31. PHILOSOPHY. 145 Indian sciences, are extremely obscure and unintelli- gible; and from their first promulgation, must have been accompanied by an oral or written exposition. An ancient scholiast (Vritticara) is quoted by the herd of commentators for subsidiary aphorisms, supplying the defect of the text, as well as for his commentary. Besides this work, the sootras have been elucidated by a perpetual commentary by Sahara Swami Bhatta, after whom it is called Sahara Bhdshya; and by cor- rective annotations upon this commentary, by Bhatta Cumarila Swami, the great authority of the Mimansa school f . Among the numerous expounders of the Mimansa, the next in eminence is Parthasarat'hi Misra, upon whose commentary, entitled Sastra-Dipica, there is an ample exposition by Somanatha, called Mayuchamdld. The Mimdnsd-nyaya-viveca is another commentary by a distinguished author, Bhavanat'ha Misra. The two foregoing are spoken of as commentaries, because they follow the order of the text, recite one or more of the aphorisms from every section, and explain its subject. Among numerous other commentaries on Jaimini's text, the Nydyd valididhtti of Raghavananda is not to be omitted. It contains an excellent interpretation of the sootras, which it expounds word by word: it is brief, but clear ; leaving nothing unexplained, and wan- dering into no digressions. A summary or paraphrase of Jaimini's doctrine was put into verse by an ancient author, whose work is cited by the name of Sangraha. Another metrical f Another esteemed commentary, by Guru, sometimes called Prabhacara, is mentioned by Colebrooke. Cumarila Bhatta is celebrated in the tradi- tionary religious history of India. He is considered to have been the chief antagonist of the Buddha heresy ; and to have instigated an exterminating prosecution against its disciples. U 146 SANSCRIT LITERATURE. paraphrase is employed in the Vartica, or forms a part of the work itself. The most approved introduction to the study of the Mimansa is Madhava Acharya's Naya-mala-vistara. It is in verse, accompanied by a commentary in prose by the same author, forming a summary of Jaimini's text, and of approved deductions from it. The Aphorisms of Jaimini are extremely ancient; but they have been reconstructed at various epochs, and illustrated in so many various commentaries, that the cases assume a very diversified aspect in the hands of the different interpreters. 2. The Vedanta. The other Mimansa (the Vedanta) though strictly within the pale of orthodoxy, carried human know- ledge a step forward. Although it appealed to revela- tion for its principles, it ventured upon a bolder inter- pretation of the sacred text, and penetrated into the metaphysical precepts of the Vedas. To this it owes its name Vedanta, which signifies a philosophy resting upon the Vedas ; though in fact it formed thus early a metaphysical system, a true school of philosophy. This system Mr. Colebrooke has reserved for a future essay. Among the literature of the Vedanta philosophy are reckoned the works of Sancara; par- ticularly a highly esteemed commentary on the Vedas, about A. D. 790825 ; the works of Madhava, of the thirteenth century; Vedanta- Sara, the essence of the Vedas, by Sadanandana g . 3. The Nyaya, or System of Logic. The Nyaya, founded by Gotama, furnishes a phi- losophical arrangement, with strict rules of reasoning, not unaptly compared to the Dialectics of Aristotle. * See Vjasa, von Othm. Frank, torn, i, p. 38. PHILOSOPHY. 147 Nyaya philosophy is strictly a system of logic b . The text of Gotama is a collection of sootras, or succinct aphorisms, in five books, or lectures, each divided into two days, or diurnal lessons. In a logical arrangement the predicaments or objects of proof are six: substance, quality, action, community, particularity, and aggregation, or intimate relation. A regular argument, or complete syllogism (Nyaya) consists of five members : 1 st, the proposition ; 2nd, the reason ; 3rd, the instance ; 4th, the application ; 5th, the conclusion. Ex. : 1. This hill is fiery: 2. For it smokes. 3. What smokes is fiery : as a culinary hearth. 4. Accordingly, the hill is smoking. 5. Therefore it is fiery. Some confine the syllogism to three members ; either the three first or the three last. In this latter form it is quite regular. The recital, joined with the instance, is the major; the application is the minor; the con- clusion follows. Of the logic of the Hindoos we have the sootras of Gotama, in Ward's Work on India, and some others in the Annals of the Asiatic Society of London, as well as the following : Nyaya Sootra Vritti, the Logical Aphorisms of Gotama, with a commentary by Viswanath Bhatta- charya, Calcutta, Education Press, 1828, 8vo. Bhasha Pariclieda, and Siddhanta MuktavaU, an Elementary Treatise on the Terms of Logic, with its commentary, by Viswanatha Panchanana Bhatta, Cal- cutta, Education Press, 1827, 8vo. 4. The Vaiseshica. The Vaiseshica, of which Canade is the reputed b See a curious anecdote respecting Aristotle's Dialectics below, p. 161. 148 SANSCRIT LITERATURE. author, is a system of philosophy connected with the last. Its founder, like Democritus, maintained the atomic theory. This system has so bad a reputation in India, that it is i-egarded as opposed to the truth of their scriptures. It may well be so, for it is purely physical, and professes to account for all things, like the Epicm-ians, by primary molecules, simple and in- decomposable ; which, by their own nature, and by certain inherent principles, were continually in motion, congregated, formed various bodies, and the universe. Canade's collection of sootras is comprised in ten lectures, subdivided into lessons for two days each. 5. The Sanc'hya. The Sanchya is another philosophical system, partly heterodox, and partly conformable to the established Hindoo creed. It embraces at once physics, psycho- logy, dialectics, and metaphysics, and is, in short, a complete philosophical system. Its followers are divided into two schools ; one usually known by the general name of Sanc'/tya 1 , the other called \6ga. Capila k , an ancient sage, whose origin and adventures are variously recounted, is the reputed founder of the Sanc'hya; and 1 A commentator (Capila-Bhaish) expounds Sanc'hya as here signifying the discovery of the soul by means of right discrimination. Mr. Colebrooke says, a system of philosophy in which precision of reckoning is observed in the enumeration of its principles, is denominated Sanc'hya, a term which has been understood to signify numeral, agreeably to the usual accepta- tion of Sunc'hifa, number ; and hence its analogy to the Pythagorean phi- losophy has been presumed. But the name may be taken to imply, that its doctrine is founded in the exercise of judgment ; for the word from which it is derived signifies reasoning or deliberation. k He is represented as a son of Brahma ; as an incarnation of the deity ; as the holy first and wise one, entering a mind by himself framed, and becoming the mighty sage (Capita) who compassionately revealed this science to Asuri. Mr. Colebrooke doubts whether Capila might not have been altogether a mythological personage, to whom the true author of the system thought fit to ascribe it. PHILOSOPHY. 149 Pantanjali of the Yoga school of metaphysical phi- losophy. The tenets of the two schools of the Sdnchydya, are on many points the same ; but they differ upon the most important of all the proof of the existence of a supreme God. The school of Pantanjali, there- fore, which recognises God, is called theistical ; and that of Capila atheistical ; the latter, like the sects of Jina and Buddha, acknowledge no Creator, nor su- preme ruling Providence. The gods of Capila are beings superior to man ; but, like him, subject to change and transmigration. A third school may likewise be men- tioned called Paurdnica Sdnchya, which conforms in most points to the doctrine of Pantanjali, except in holding nature as an illusion. A collection of sootras, or succinct aphorisms, in six lectures, attributed to Capila himself, is extant under the title of Sdnchya-pracacana '. As an ancient work this must have been expounded by early scholiasts ; but the only commentary which can at present be referred to by name, is the Capila-Bhdshya ; or as the author himself cites it in his other books, Sdnchya- Bhdshya. The title at full length, in the epigraph of the book, is Capila-Sdnchya-Pravachana-Sastra-Bhd- shya. It is by Vijnyana-Bhicshu, a mendicant ascetic, who wrote a separate treatise on the attainment of beatitude in this life, entitled Sdnchya-sara, as well as several other books. Of the six lectures or chapters into which the sootras are distributed, the first three comprise an ex- position of the whole Sdnchya doctrine. The fourth contains illustrative comparisons. The fifth is contro- 1 In the preface to the Capila-Bhtishii, a more compendious tract is men- tioned, in the same form of sootras or aphorisms, bearing the title of Tatwa Samdsa, which is also ascribed to Capila. The scholiast intimates that both are of equal authority, and in no respect discordant. Colebrooke. 150 SANSCRIT LITERATURE. versial, confuting other opinions. The sixth and last treats of the most important part of the doctrines, and enlarges upon topics before touched. The best text of the Sdnc'hya is a sort of treatise in verse, which is denominated Cdricd. The acknow- ledged author is Iswara-Crishna, described, in the con- cluding lines, as having received the doctrine through a succession of intermediate instructors, from Pan- chaisec'ha, by whom it was first promulgated ; and who was himself instructed by Asuri, the disciple of Capila. On this brief tract, containing seventy-two stanzas in dryd metre, there are numerous commen- taries. One of these is the Sdnc hya-Bhashya of Gau- dapada; a second is the Sdnc'hya-Chandrica, of Nara- yana, who seems to have been an ascetic : there is a third, under the title of Sdnchya-tatwa-caumudi, by Vachespati Misra, a native of Tirhut, author of similar works on various other philosophical systems. One more commentary, bearing the simple title of Sdnchya Caumudi, is by Ramachrishna Bhattacharya, a learned and not ancient writer of Bengal. The foregoing are the principal works in which this system of philosophy may be now studied : there are some others cited by the scholiasts ; but they are scarce, and no satisfactory account of them can be given upon the strength of a few scattered quotations. Among them, however, the Rdja-vartica seems to be referred to as a work held in much esteem. Sanchia, one of the principal philosophical systems of the Brahmans, translated from the Sanscrit, under the direction of M. Carey, Calcutta, 1811, 4to. Sankya Sara, a metaphysical work, translated by Ward, in his Researches on India. Sdnchya Cdrica, by Is'wara-Chandra, with a com- mentary by Vachespati, contains seventy-two stanzas in the metre called Arid. PHILOSOPHY. isi The Sanc'hya Cdrica, translated by Henry Thomas Colebrooke, esq. Printed in London under the direc- tions of the Royal Asiatic Society. De la Doctrine appellee Sankia, in Nouv. Melanges Asiat. par M. Abel-Remusat, vol. ii, p. 348. The following sketch of the Sanchya system of Capila will, it is hoped, convey to the reader some notion of Hindoo philosophy. It is mostly drawn from the papers of Colebrooke, in the Transactions of the Asiatic Society of London, and the lectures of Cousin already referred to. It is the aim of all the philosophical systems of India, as I have before said, to attain the sovereign good eternal felicity. Such is especially the aim of the Sanc'hya system. This summum bonum is to be sought for, not in religious exercises, or in the schemes and calculations of ordinary prudence for avoiding pain and securing happiness ; but it is, according to Capila and his followers, true knowledge alone that can secure entire and permanent deliverance from evil. The question then is, how this knowledge is to be obtained ? According to Capila, there are two philosophical means of acquiring true knowledge, perception, and inference or induction. In addition to these his school admitted a third, legitimate affirmation, that is, human testimony, tradition, true revelation" 1 , and the authority m True revelation, according to the Carika, the great Sanc'hya authority to whom Colebrooke refers, is that of the Vedas, to the exclusion of pre- tended inspirations and impostures. It may here be remarked, that the Vaiseshica, the School of Canada, rejects tradition ; and that a branch of the Sankhya, the Charvakas, only admits of sensation as a source of know- ledge. Capila admits three, but apparently makes but little use of the third ; and adopts conclusions so widely different from those of the Vedas, that it is clear he did not consider their authority as very sacred. His school, however, managed to escape the fate of the Buddhists. See Cousin, 1. c. p. 192. 152 SANSCRIT LITERATURE. of the Vedas. From these three sources, by the right exercise of judgment, and due application of reasoning, the disciples of Capila are instructed that true know- ledge is to be derived; consisting in a right discri- mination of the principles, perceptible and impercep- tible, of the material world, from the sensitive and cog- nitive principle, which is the immaterial soul. Twenty -five of these principles are enumerated. The first of them, from which all the others are de- rived, is Prakriti, or Moula-Prakrita, nature : termed Prad'hdna, the chief one, the universal material cause". It is eternal matter, indiscrete ; undistinguishable as destitute of parts ; inferrible, from its effects : being productive, but no production. The second principle is intelligence, called Budd'hi and Mahat, or the great one : the first production of nature, increate, prolific; being itself productive of other principles. It is identified by the mythological Sanc'hya with the Hindoo triad of gods. The great principle is said to be produced from modified nature ; and becomes distinctly known, as three gods, through the influence of the three qualities of goodness, foul- ness, darkness ; being one person and three gods : namely Brahma, Vishnou, and Mahesnara. After these, passing over the physics and cosmo- gony of Capila, we come to the twenty-fifth and last principle, Purusha, the soul, which is neither produced nor productive. It is multitudinous, individual, sensi- tive, eternal, unalterable, immaterial. These twenty-five principles are thus summarily con- trasted in the Carica. Nature, root of all, is no pro- duction. Seven principles ; the GREAT or intellectual 11 Identified by the cosmogony of the Puranas with A7'i/' illusion ; and by mythologists with Eruhmi the power or energy of Hrahma. PHILOSOPHY. 153 one, etc., are productions and productive. Sixteen are productions (unproductive). Soul is neither a produc- tion nor productive. Besides this, the Sanchya of Capila contains many excellent observations upon method, on the causes of our errors, upon the obstructions of the intellect, and the same host of wise precepts which everywhere recommend the writings of the Epicurean school. Capila also ana- lyses, with much acuteness and address, the various phy- sical and moral obstructions which oppose the perfec- tion of the human soul. He enumerates forty-eight phy- sical and sixty-two moral obstacles ; numbers nine things which satisfy the mind, and in which it may repose ; and adds eight more which raise it to perfection. He exhorts us to follow with docility the instructions of nature, who by sensation furnishes us with the mate- rials of all our thoughts. But he enjoins us, at the same time, not to be her idle passive scholars, but to interrogate her freely ; and, instead of being satisfied with her first reply, to draw from her, with all our skill and address, her most hidden secrets, her most lucid and extensive commentary upon her own works. It is by resting upon nature and experiment, that man, with the power of induction which belongs to him, may arrive at true knowledge. Capila says, it is from the contemplation of nature, and abstraction, that the union of the soul with nature takes place. He com- pares this union to the mutual want which the lame and the blind have of one another, who become com- panions, one to be borne, and directing; the other to be guided, and carrying. The spectacle of nature is always instructive, but many of her secrets can be torn from her only by penetrating into her profoundest sanctuaries, and by finding picklocks that will open her most hidden treasures. Nature, says Capila, is like a dancing girl exhibiting 154 SANSCRIT LITERATURE. herself to the soul as to an audience ; she at first makes many scruples ; but, when once overcome, gives her- self up without shame to the gaze of the soul, and has no reserve till she has been sufficiently examined . The system of Capila leads directly to fatalism, and mediately to atheism. For, since he denies the rela- tion of cause and effect, human action, which we be- lieve an independent cause, is in fact no more than a necessary effect. The application of this to ex- terior nature is atheism. Capila denies the existence of a God who governs the world. He argues, that there is no proof of one by simple perception ; nor to be deduced from sensation, by inference or induction ; the only means he admits of obtaining true knowledge. He acknowledges an intelligence ; but it is an intelli- gence derived from nature, an attribute of matter, a sort of soul of the world. Besides the Sanchya of Capila and his disciples, another system, bearing the same denomination, but more usually termed the Yoga-Sastra, or Yoga-Sutra, is ascribed to a mythological being, Pantanjali, the supposed author of the great grammatical commentary emphatically named the Mahabashya, along with a me- dical treatise, and other distinguished performances. The collection of Yoga-Sutras, bearing the common title of Sdnc'hya Pravachana, is distributed into four chapters (pada): the first on contemplation (samdd'hi} ; the second on the means of its attain- ment ; the third on the exercise of transcendent power (vibhuti) ; the fourth on abstraction or spiritual insulation (caiwalya). An ancient commentary on this fanatical work is See Cousin, p. 179, who asks if, under the simplicity and freedom of this language, we do not discover something of the grandeur of Bacon. Capila is also considered by the same author to have preceded /F.neside- mus and Hume in his notions respecting cause and effect. PHILOSOPHY. 155 the Pdntdnjala Bhdshya; attributed to Veda-vyasa, the compiler of the Indian scriptures, and founder of the Vedanti school of philosophy. Vachespati has furnished scholia on both text and gloss; and the number of copies found of his work evince how much it is esteemed. There are also the Yoga-vartica of Vijnyana-Bhicshu ; the Raja-martanda of Rana-Ranga- Malla, surnamed Bhoja-Raja, sovereign of Dhara, a lucid exposition ; and a more ample commentary by a modern Brahman, named Nagogi-Bhatta-Upad'hyaya, called Pantanjali-Sutra-Vritti, which is both clear and copious P. But perhaps the most complete exposition of this scheme of philosophy is the Bhagavat-Gita^ ; now almost universally considered as a development of Pan- tanjali's system. It is a half mythological, half philoso- cal episode of the great Mdhabharatta, leading to fa- talism and absolute quietism. The subject is skilfully interwoven by the poet into the greater epic. Two rival armies are drawn up, ready to join battle, and decide a civil contest for the throne of India. Ar- juna, one of the competitors, is favoured by the deity Crishna, who, in disguise, accompanies him in his chariot, and under the name of Madhuis becomes his Mentor. At the moment the combatants are about to make the onset, Arjuna feels a melancholy compunc- P Adelung mentions Joya Vasishtha, a great philosophical poem, which however was not composed by Vasishtha, an ancient sage and tutor to the son of Rama Chandra, although the instruction contained therein was addressed to him. A manuscript of it is in the library of the Royal' Asiatic Society of London. i See above, p. 95, and the works there referred to, particularly Schlegel Ue'ber die Sprache und Weisheit der Indier, and Humboldt, ueber die Bhagavat-Gita : add to these the sixth lecture of Cousin ; Cours de 1'Hist. de la Philos. ; and the Vjasa of Oth. Frank. See also Milman in Quarterly Review, vol. xlv, p. 6. In the work of Cousin, Schlegel's Latin Version of the Bhagavat-Gita has been made use of, with the criticism of Chezy in the Journal des Savans, 1825, Jan. p. 37, and others. 156 SANSCRIT LITERATURE. tion at the idea of wading to the throne through the blood of his brothers, kinsmen, and friends, whom he recognises in the ranks of his enemy. He opens his mind to his companion ; who, chiding him for his tame- ness of spirit, tells him that he belongs to the caste of warriors, that war is his element and his duty, and that for him now to recede, will be to lose both empire and honour. These reasons, not appearing to make a suffi- cient impression upon Arjuna, his mysterious com- panion reveals to him the system of metaphysics, which forms the subject of the Bhagavat-Gita. Upon Ar- j una's still testifying his reluctance to begin the work of death, he replies to him in a strain * that breathes the terrible sublime' of the Sdnchya doctrine of fa- talism. . " What canst thou urge of brothers, of kinsmen, and friends ; or of men, of beasts, and of stones ? for they are all as one. A perpetual, irresistible force has made all thou seest, and unceasingly renews it. What is to-day a man, was yesterday a plant, and will perhaps to-morrow be a stone. This principle is eternal. As a warrior thou art doomed to fight. A dreadful slaughter will be the result. Be it so. Next day the sun will shine upon the world, upon new scenes, and still the eternal principle will exist. Except this prin- ciple, all is illusion r ." The eternity of the soul is made an awful argument to Arjuna, for him to work the work of fate without regard to the sufferings of his fellow-creatures in their ' " The presumptuous," says the Bhagavut-Gita, " believe themselves the authors of their own actions ; while they are all the result of the irresist- ible decrees of fate." A good or evil destiny is expressly attributed to the good or evil spirit; and under the influence of one or the other of these principles, every man is destined, not merely to good or ill, but to walk in the ways of error or truth, that is, to auopt a false or true system of phi- losophy. Cousin. PHILOSOPHY. 157 present state of existence. It is thus beautifully ren- dered by Mr. Milman : Ne'er was the time when I was not, nor thou, nor yonder kings of earth : Hereafter, ne'er shall be the time, when one of us shall cease to be. The soul, within its mortal frame, glides on through childhood, youth, and age; Then in another form renew'd, renews its stated course again. All indestructible is He that spread the living universe; And who is he that shall destroy the work of the Indestructible ? Corruptible these bodies are that wrap the everlasting soul The eternal unimaginable soul. Whence on to battle, Bharata! For he that thinks to slay the soul, or he that thinks the soul is slain, Are fondly both alike deceived : it is not slain it slayeth not; It is not born it doth not die; past, present, future, knows it not; Ancient, eternal, and unchang'd, it dies not with the dying frame. Who knows it incorruptible, and everlasting and unborn, What heeds he whether he may slay, or fall himself in battle slain ? As their old garments men cast off, anon new raiment to assume, So casts the soul its worn-out frame, and takes at once another form. The weapon cannot pierce it through, nor wastes it the consuming fire; The liquid waters melt it not, nor dries it up the parching wind; Impenetrable and unburn'd ; impermeable and undried ; Perpetual, ever-wandering, firm, indissoluble, permanent, Invisible, unspeakable. Arjuna is further instructed, that the root of all error consists in the taking for reality what is only ap- parent that is, all things except the eternal principle ; and that supreme wisdom is action without passion. " If thou attachest," he continues, " value to these ap- pearances, thou deceivest thyself; if thou attachest value to action thou deceivest thyself still more ; for as all is but a great illusion, action, when seriously con- sidered, is no more. The beauty, the merit of the ac- tion consists in its being performed with a perfect in- difference to the effects it may produce. We are doomed to act ; but let it be as though we were not acting." The mysterious preceptor of Arjuna speaks with 158 SANSCRIT LITERATURE. disdain of the knowledge to be gained from books ; and even slightingly of the sacred books of the Vedas. He ridicules the religion which exacts a thousand cere- monies, and promises rewards in a future state. He attacks the theological dogmas to which its interpreta- tion gives birth ; and regards as silly those who hold strictly to the letter of the Vedas, and believe that cer- tainty is not to be found elsewhere. The scriptures are of no service but to him who is capable of true contemplation, and to him they are altogether useless. " As a well or cistern is useless to him who has a run- ning spring at hand, so are the sacred books to the true divine" that is, to him who is inspired, and has delivered himself up to contemplation. Having set aside books, theology, science, and the employment of a regular and methodical manner of reasoning, and prescribed a life of contemplation and abstraction, the nature of the soul is next expounded. It is represented as above perception; but inferior to intelligence, which is again inferior to being. Con- templation, in the intellectual scale, is regarded as superior to the common employment of reason, and existence as superior to thought ; hence it follows that in the moral, that which bears most analogy to pure contemplation and the simple state of being, that is, inaction, absolute inaction, will be superior to action. This is only a further development of the same spirit of mysticism. Arjuna is first taught to act with indifference, and to attune his soul to a state of pas- sionless tranquillity; but Hindoo mysticism does not stop here. The highest perfection of the human soul is to withdraw all its senses from external objects, ' as the tortoise draws its limbs within its shell.' In this state of unbroken quietude, the soul * floats like the lotus on the lake, unmoved, unruffled by the PHILOSOPHY. 159 tide,' with its senses bent continually on the absolute eternal principle, which alone has a real existence. The truly pious is taught to despise all action, good or bad, and to give himself up to faith without works. The words of Crishna are, " He who has faith has science, and he who has science and faith by that may attain supreme tranquillity. He who has deposited the burden of action in the bosom of devotion, and who has overcome all doubt by science, is no longer held in the bond of works." Such is the wisdom and devotion of the Sanchya of Pantanjali. Among its highest attributes is the perfect detachment of all affection from wife, children, and country. u To the wise, the Brahman full of wisdom and virtue, the ox, the elephant, dogs, and men, are all equal." His only exercise is the contemplation of his God ; and this God is the abstraction of being, which exists as much in one part of nature as the other in the dog as in the man. Into this abstract being he aspires to annihilate himself. Crishna, after these instructions, throws off his dis- guise, and continues no longer the Mentor of Arjuna, but gradually reveals himself as the supreme Deity, as God himself, from whom all things proceed, and into whom all things are re-absorbed. Arjuna is favoured with the sacred privilege of beholding the godhead in its proper form. The god shows himself to him as creator, as preserver, as de- stroyer, as spirit, and as matter. " In an agony of terror, his hair uplift, his head on high, his hands clasped in supplication, Arjuna ad- dresses the awful being : " All beings, God, in thee I see, and every animated tribe, and Brahma on his lotus throne, and all the wise and heavenly host. I see thee with thy countless arms, 160 SANSCRIT LITERATURE. and sides, and visages, and eyes ; infinite on every side, without beginning, middle, or end 8 ." In the enumeration of his attributes and perfections he is tedious, for he is all things. Behold a few. " I am the author of the creation and of the dissolu- tion of the universe. There is nothing greater than I; and all depends upon me, as the pearls upon the thread on which they are strung '. I am the light in the sun and the moon, the invocation in the Vedas, the masculine energy in man, the soft perfume in the earth, the brightness in flame, the life in animals, the eternal seed of all nature. I am the wisdom of the wise, the power of the powerful, the glory of the glori- ous. I am the father of this world, and its mother and tutor, I am the source of heat and of rain, I bear in my hand immortality and death, I am what is and what is not, I am the beginning, the middle, and end of all things. I am Vishnou among the gods ; the sun among the stars. In the body I am the soul, and in the soul intelligence. In the orator I am eloquence, in the secret, silence, in the learned, science. I am the essence of all things, and nothing animate or in- animate can exist without me. My divine virtues are inexhaustible: there is nothing great, or happy, or good, but forms a part of my glory. In short, Arjuna, what more is wanting to fill up the examples of my power? A single atom emanating from me produced the universe, and still I remain entire." " I may be seen such as thou hast seen by the help of the Vedas, by mortifications, by sacrifices, and by alms." " Put thy confidence in me ; be poor in spirit, and Mr. Milman in Quarterly Review, vol. xlv, p. 12. Mr. Milman compares this with a passage in Homer. Iliad viii, 25. PHILOSOPHY. 161 renounce the fruit of works. Science is superior to practice, and contemplation is superior to science." " Among my disciples he is especially dear to me, whose heart is friendly to all nature ; whom men fear not, and who fears not men. I love him still more who is without hope, and trusts not in human strength. He is equally worthy of my love, who neither rejoices, nor sorrows, who desires nothing, who is content with all, and, because he is my servant, endureth all things. Finally, he is my best beloved disciple who is the same towards his enemy as towards his friend, in glory and in disgrace, in cold and in heat, in pain and in pleasure, who cares not for the things of this world, to whom praise and blame are indifferent, who speaks little, who rejoices in all things, and serves me with a love immoveable." The third chapter of Pantanj all's Ybga-sastra re- lates almost exclusively to the powers which may be attained by man in this life. It is full of directions for bodily and mental exercises, consisting of intensely profound meditation on particular topics, accompanied by suppression of the breath, and restraint of the senses, while steadily maintaining prescribed postures. By such exercises the adept may acquire the knowledge of every thing past and future, remote or hidden : he divines the thoughts of others, gains the strength of an elephant, the courage of a lion, and the swiftness of the wind ; flies in the air, floats on the water, dives into the earth (as though it were fluid), contemplates all worlds at one glance, and performs other wonders. See Colebrooke in Trans, of the Royal Asiatic Society, vol. i, p. 36 ; who adds, that the notion that this tran- scendent power is attainable by man in this life is not peculiar to the Sanc'hya sect ; but prevails generally among the Hindoos ; and amounts to a belief in magic. It will not fail, however, to strike the philosophic 162 SANSCRIT LITERATURE. reader, that it is little more than an amplification of Lord Bacon's apophthegm, that KNOWLEDGE is POWER, coupled with an exaggerated picture of the intense ap- plication and study required to obtain it. The Jainas and Bauddhas. Several other sects, eminently heterodox, are consi- dered as related to the Sanc'hya school of philosophy : the Jaina and Buddha are the principal". The Budd- hists rejected so avowedly the authority of the Vedas, that they were not only opposed by moral force, but were so violently persecuted with fire and sword by the orthodox Mimansa school, that they were con- strained to flee beyond the Ganges, and take refuge in the Indo-Chinese peninsula, and even in China itself; where their doctrine has taken deep root, and now ex- hibits itself among a philosophic class in a shape which it would at present be difficult to describe, and among the vulgar as an extravagant superstition, the religion and philosophy of Fo. Many observations are made by Mr. Colebrooke on the similarities of the Greek and Indian philosophy. They are interesting and numerous, but cannot be en- tered upon here. I shall only add his last remark, namely that a greater degree of similarity exists between the Indian doctrine and that of the earlier than of the later Greeks ; and, as it is scarcely prob- able that the communications should have taken place, and the knowledge have been imparted, at the precise interval of time which intervened between the earlier and later schools of Greek philosophy, and especially between the Pythagoreans and Platonists; he feels 11 An account of them forms the subject of Mr. Colebrooke's fourth paper in the Trans, of the Royal Asiat. Society, vol. i, p. 549. PHILOSOPHY. 163 disposed to conclude that the Indians were in this in- stance teachers rather than learners x . The Karm Bibak may still be added to these. It teaches that every disease and every infirmity is a con- sequence of our conduct in an earlier state of exist- ence, and shows that beneficence and penance are suf- ficient to atone for them. ETHICS. Poorooshu Pureckshya, (Purusha Parikshya,} or the Test of Man, a work containing the moral doctrines of the Hindoos, translated into the Bengalee language, from the Sunskrit, by Huruprusad, a pundit attached to the college of Fort William, Calcutta, 1814, 4to. Bhartrihari's Sentences, in Carey's Sanscrit Gram- mar. The Sanscrit Original of the Moral Sentences of the * Colebrooke, in Trans, of Royal Asiatic Society, vol. i, p. 579. The following curious fact, respecting a Sanscrit translation of the Dialectics of Aristotle, is related in the Asiatic Journal, June 1827, p. 814. After the introduction of juries into Ceylon, a wealthy Brahman, whose unpopular character had rendered him obnoxious to many, was accused of murdering his nephew, and put upon trial. He chose a jury of his own caste ; but so strong was the evidence against him, that twelve (out of thirteen) of the jury were thoroughly convinced of his guilt. The dissen- tient juror, a young Brahman of Rumiserum, stood up, declared his per- suasion that the prisoner was the victim of conspiracy, and desired that all the witnesses might be recalled. He examined them with astonishing dex- terity sad acuteness, and succeeded in extorting from them such proofs of their perjury, that the jury, instead of consigning the accused to an igno- minious death, pronounced him innocent. The affair made much noise in the island; and the chief justice (Sir A. Johnston himself) sent for the juror who had so distinguished himself, and complimented him upon the talents he had displayed. The Brahman attributed his skill to the study of a book, which he called " Strengthener of the mind." He had procured it, he said, from some pilgrims at Rumiserum, who obtained it from Persia ; and he had translated it from the Sanscrit, into which it had been rendered from the Persian. Sir A. Johnston expressing curiosily to see this work, the Brahman brought him a Talmul ms. on palm leaves, which Sir Alexander found, to his infinite surprise, to be the Dialectics of Aristotle. 164 SANSCRIT LITERATURE. Indian Philosopher Sanakea or Schanakei, were pre- sented, in the year 1825, by a Greek, Nicolo Kiephala of Zante, to the library of the Vatican. He had brought it himself from Benares. A Greek and Ita- lian translation of it likewise appeared under the fol- lowing title : vv ae/CTo e<? TIJV vvo TGV 'EXXijvoj tfep^y^rov K. N<KXa rov e/c ZaucvvBov. 'Acjufptavfrai '/$ oKovi; TeviKu/; TOIH; Ttartpa^ TUV <^)ajitXiSv. To Ket[/.evov 'IvfiiKov 'atyyepudy O.TCO TOV [/.eToupgaa'Triv en; Tyjv 'Ay/av TlaiciKyv BijSXjofl^Ki))/ rov HaTucavov ei$ yeviKyv Ofugiav. Pw/*>j pKe z . An original Sanscrit manuscript of these moral sen- tences of Chanakya, with a Nevari translation by H. B. Hodgson, esq., was presented to the Asiatic Society of Calcutta in 1826. See Asiatic Journal, 1826, May, p. 618. Mohadmudgara, (properly, the mallet of the ignorant,) composed by the holy, devout, and prosperous Sancar Acharya. Some fragments of this were translated from the Sanscrit, under the title of The Ignorant Instructed, by Sir William Jones : see his Works, vol. vi, p. 428-30. A French version was made from this translation by Langles, in the Catal. des mss. Sanscr. p. 71. The correctness of Sir William Jbnes's translation is ques- tioned by Lebedeff, in his Grammar cited above : see p. 39. To this place belongs a kind of Encyclopaedia, which was published at Calcutta in 1818, under the title of Vidya Darpan, or the Mirror of Science. z The Italian title is : Sommario di Sentenze Morali del Filosofo Indiano Sanekea, del dialetto Sanscrite ossia Bracmanico Indiano nella lingua Greca e Italiano tradotto dal Viaggiatore Greco Cap. Nicola Chiefala di Zante, dedicate a tutti li Padri di famiglia. II testo indiano e stato de- positato del translatore nella sacra Papale Bibliotheca di Vaticano a gene- rale osservazione. In Roma, 1825. PHILOSOPHY. 165 MATHEMATICS. a. Astronomy. THE history of Hindoo astronomy, like almost every other part of their literature, is involved in much mys- tery and doubt. Respecting its antiquity, a very wide difference of opinion prevails. M. Bailly a , founding his belief upon a series of calculations made from various astronomical tables brought from the East, was of opi- nion that it reached back to a very remote period, farther than any other record of profane history, and to up- wards of three thousand years before our present era. This opinion was very generally adopted by the learned of Europe previous to the publication of the papers of Mr. Bentley in the sixth and eighth vols. of the Asiatic Researches, in which that gentleman attempts to prove that the Surya Siddhanta, the most ancient Sanscrit treatise on astronomy, is of no higher antiquity than the year 1068 of the Christian era. These papers were examined, at some length, in several numbers of the Edinburgh Review, in which, not only the results of Mr. Bentley's calculations are disputed, but likewise the principles on which they rest. Since this, Mr. Bentley has published a History of Astronomy, in which he has treated the subject with much learning and ability. In this work, speaking of Ihe ancient astronomy, he car- ries back the era of its foundation to somewhere be- tween the fourteenth and sixteenth centuries before Christ ; and finally seems inclined to fix its commence- ment at about the year B. C. 1425. This is said by a critic in the Westminster Review to be so well esta- blished in Mr. Bentley's work, that no remoter age can ever again be attributed to it. In this work, too, the birth of Rama, the most famous epoch in Hindoo his- tory, is computed to have fallen on the sixth of April, a Bailly, Histoire de 1'Astronomie Indienne, Paris, 1787, 4to. 166 SANSCRIT LITERATURE. B. C. 961. Other epochs also are calculated, the last of which is the year of our Lord 538, from which mo- dern Hindoo astronomy is dated. The reader will find ample information on this sub- ject, in the papers of Mr. Bentley in the sixth and eighth numbers of the Asiatic Researches ; in vol. i, x, and xii, of the Edinburgh Review : in the West- minster Review, vol. ii : and in. An Historical View of the Hindoo Astronomy, from the earliest dawn of that science in India to the present time, by the late J. Bentley, Calcutta, 1824, 8vo; again, London, 1825, 8vo. plates. Astronomic der Inder, in the Blattern fur literal*. Unterhalt, 1829, Juli, No. clxxv. Rapport sur le Kola Sankalita, recueil de memoires du lieutenant-colonel John Warren, public a Madras, en 1825, 1 vol. in 4to. ; Lu a la Societe Asiat. dans sa seance du 3 Dec. 1827, par M. Stahl, in the Journ. Asiat. 1827, Ixvi, p. 356. Sir William Jones states, that he had seen a cata- logue of seventy-nine astronomical works in the San- scrit language. See Craufurd's Researches on India, vol. i, p. 243. The principal and most ancient astronomical work of the Hindoos is the Surya Siddhanta, which forms one of the six supplementary works, Vedangas, to the Vedas, (see above, p. 84,) and whose author is said to have lived in the fifth century of the Christian era 3 . Part of the first chapter of the Surya Siddhanta, in the Asiatic Journal, 1817, May, p. 429, 430; June, p. 546, 547. An English translation of the whole of the Surya * See Asiatic Researches, torn, vi, p. 540. According to the notion of the Hindoos, this work was a divine revelation made at the close of the Satya-yug, of the twenty-eighth Maha-yug, of the seventh Manwantara: that is, about 2,164,899 years ago. See 1. c. PHILOSOPHY. 167 Siddhanta was printed at Madras in the treatises of Captain Warren, upon the chronology of the Hindoos. This was succeeded by Vishnu Chandra and Brah- magupta in the early part of the seventh, and Munjala, towards the middle of the tenth century. Siromani, an astronomical work, by Bhascara, sur- named Acharya, (the teacher,) dates from the middle of the twelfth century : it is translated by Taylor in the Lilavati, which will presently come under notice. It is divided into two sections ; the Gola Adhyaya, or lec- tures on the earth, and the Ganita Adhyaya, or lec- tures on numbers as applied to astronomy. Opinions of Bhascara, respecting the globe and the attraction of the earth, in the Asiatic Journal, 1817, Feb. p. 110: see also Millin's Annales Encyclop. 1818, Sept. p. 108. This is nothing more than an ex- tract from Dr. Taylor's translation of the Lilavali. A translation by Colebrooke, mentioned in this place by Adelung, is placed under Arithmetic, to which it properly belongs. Tithi Tatua and Jyatisha Tatua, two treatises on Astronomy and Astrology. Manuscripts in the Royal Library at Copenhagen. Barak Mdsd, a poetical description of the year in Hindoostan, by Mirza Cazim Ali Tawun, Calcutta, 1812, 4to. The Asiatic Society of London possesses a manu- script treatise in Sanscrit upon the Eclipses of the Sun. /3. Arithmetic. Short Account of the present mode of teaching Arithmetic in Hindoo schools, from Taylor's transla- tion of the Lilavati, in the Asiatic Journal, 1817, March, p. 213 217. The principal work upon Arithmetic is the Lilavali, 168 SANSCRIT LITERATURE. which is reckoned one of the six supplements ( Vedan- gas) to the Vedas. The author, Bhascara Acharya, gave his work the name of his daughter, in order to console her for the want of a husband h . The original Sanscrit was printed for the first time at Calcutta, with the English title, The Lilavati, or System of Hindoo Arithmetic. Lilavati, or a Treatise on Arithmetic and Geome- try, by Bhascara Acharya, translated from the original Sanscrit, by John Taylor, Bombay, 1816, 4to. A copious extract from it is given in the Journal des Savans, 1817, Sept. p. 535545. Translation of the Lilavati and Vidyaganita, Trea- tises of Arithmetic and Algebra, by Bhascara, and an Extract from the Course of Astronomy of Brahma- gupta, comprising his Arithmetic and Algebra, trans- lated from the Sanscrit by H. T. Colebrooke, esq., and published with a preliminary Dissertation on the Origin of Algebra, Calcutta, 1818, 4 to. This had already been printed under the title of, Algebra, with Arithmetic and Mensuration, from the Sanscrit of Brahmagupta and Bhascara, by H. T. Colebrooke, esq., London, Murray, 1817. This work is considered of much importance in the Edinburgh Review, where it is made the subject of an article, vol. xviii, p. 141. It contains four differ- ent treatises in Sanscrit verse. Two of these, the Lilavati and Vidyaganita are the works of Bhascara Acharya; the first on Arithmetic, the second on Algebra. The others are still more ancient, and were composed by a mathematician named Brahmagupta, who is supposed to have lived in the sixth or seventh century. These, like most of the mathematical 11 Respecting another Sanscrit work bearing the title of Lilavati, see Catalogue des mss. Sanscrits, p. 65, 66. ALGEBRA. 169 writings of the Hindoos, form systems of astronomy ; the first two being the introduction to the Siddhanta Siromani, and the other two forming the twelfth and eighteenth chapters of the Brahma Siddhanta of Brah- magupta. Mr. Taylor possesses another manuscript under the title Udaharna, which contains the proofs of rules given in the Lilavati. y. Algebra. A Dissertation, by Mr. Colebrooke, on the Early History of Algebra in India, Arabia, Greece, etc. will be found prefixed to his translation of the Lilavati and Vidyaganita, just mentioned under the preceding head. It is full of learned and judicious research '. Bija Ganita, or the Algebra of the Hindoos, by Edward Strachey, of the East India Company's Bengal Civil Service, with notes, by Davis, London, 1813, 4to. The Bija Ganita, or System of Hindoo Algebra, translated into the English, Calcutta, 1827. Algebra of the Hindoos, with Arithmetic and Men- suration, from the Sanscrit of Brahmagupta and Bhas- cara, translated by H. T. Colebrooke, esq., London, 1817, 4 to. See notice of this work under Arithmetic. Kola Sankalita, a complete System of Algebra, of Arithmetic, and Geometry of the Hindoos, translated from the Sanscrit, by J. Warren, Madras, 1827. See Journal Asiatique, vol. xi, p. 356. Some account of a Sanscrit work on a game resem- bling Chess will be found in the Asiatic Journal, 1818, February, p. 121, by Sir William Jones. This was first printed in vol. ii of the Asiatic Researches, and will also be found in Sir William Jones's Works, vol. i, 1 There is a notice of it in the Edinb. Review, Nov. 1817. It is also made the subject of an appendix to Mr. Mill's History of India, vol. i, Appendix, No. ii, and again Asiatic Journal, Dec. 1818. Z 170 SANSCRIT LITERATURE. 4to. Some particular positions at Chess from the San- scrit, are given in the Asiatic Journal, Oct. 1819, p. 347. Sir W. Jones believed that this game was invented by the Hindoos, and the Persians are of the same opinion. HISTORY. Professor Wilson informs us, that the only Sanscrit composition yet discovered to which the title of histo- rical can with any propriety be applied, is the Raja Taringini, a history of Cashmire. This work was first introduced to the knowledge of the Mahommedans by the learned minister of Acber Abufazl ; but the summary which he has given of its contents was taken, as he informs us, from a Persian translation; the Hindoo original being so scarce as not to be pro- cured. Sir William Jones sought for it without suc- cess; and it escaped the search of all Europeans, until Mr. Colebrooke fortunately procured a copy in 1805, from the heirs of a Brahman, who died in Calcutta. Since that time the late Mr. Speke pro- cured another transcript from Lucknow ; and professor Wilson procured a third, which was brought for sale to Calcutta. The latter gentleman states, that he was unable to meet with another copy either in that city or at Benares. The Raja Taringini, as we are informed by pro- fessor Wilson, is not one entire composition, but a series of compositions written by different authors at different periods : a circumstance that gives a greater value to its contents; as, with the exception of the early periods of the history, the several authors may be regarded almost as the chroniclers of their own times. HISTORY. 171 The first of the series is Raja Taringini of Calhana Pundit, who begins with the fabulous ages, and comes down to the reign of Sangrama-Deva (A. D. 1027). He states his having made use of earlier authorities, and gives an interesting enumeration of several that he had consulted. The next work is the Rajavalt, of Jona Raja, which professor Wilson was unable to meet with. It probably begins where Calhana ends, and comes down to the 815th year of the Hijra. The third work is the Sri Jaina Raja Taringini, by Sri Vara Pandita, the pupil of Jona Raja, whose work it professes to continue, and which it brings down to the 882 of the Hijra, A. D. 1477. The fourth, which completes the series, and was written to bring down the history to the time when Cashmire became a province of Acber's empire, is called Raja vali Pataca, and is the production of Punya, or Prajnya Bhatta. From such of the foregoing works as he could obtain, and the addition of various Persian authorities, professor Wilson has composed a valuable and learned essay on the Hindoo History of Cashmire. A slight glance at its contents will convince the reader of the industry, research, and learning of its author. A short introduction gives an account of the authorities made use of; and the work is followed by eight appendices, some of which will be found highly interesting to classi- cal scholars. The whole is embodied in the fifteenth volume of the Asiatic Researches; and at page 81 will be found a chronological table, carrying back the history, according to one account, to B. C. 3714; but, according to the more accurate adjustment of the au- thor, to B. C. 2666 k . k The account of this work, given by Adelung, is a tissue of errors, as may be seen by comparing it with the above which I have taken from an 172 SANSCRIT LITERATURE. Raghava - Pandaviya, a poem, by Caviraja (the prince of poets). A poetical foppery, in which every word may be taken in a variety of meanings, so that the history of Rama, as well as that of Crishna, is entirely related by the same expressions. The Raghu Vansa, a Sanscrit historical poem, Cal- cutta, 1827. Mr. Adelung mentions under this head, the ex- travagant tales of Beital Pachisi, and Vicrama Cha- ritra, which will be found noticed under Works of Fiction. Kiratyooneeyu, a celebrated historical work in the original Sanscrit, with the commentary of Mullee Nath, Calcutta, 1814, 4to. See Colebrooke on Sunskrit and Prakrit Poetry, in Asiatic Researches, vol. x, p. 431 '. Cumara-Palacharitra, and Bodcha Charitra, two historical works clothed in allegories. History of Ram and Sectah his Wife, Sanscrit, Devanagari character. Manuscript in Howell and Stewart's Catalogue of Oriental Literature, London, 1828. The Goroo Mooka, or from the month of the Goroo Nanick, the founder of the Sikhs, commonly called the Garsunti, in Sanscrit. A manuscript in the Catalogue of Ogle, Duncan, and Co. of London. Vansavali (d. i. Familienverzeichniss) ein Sanskrit- werk iiber die Geschichte von Orissa, vor 300 Jahren inspection of Professor Wilson's work in the Asiatic Researches. It may be sufficient to mention, that the original Sanscrit work, and a translation by Mr. Wilson, are spoken of as to be found in the volume referred to, neither of which will be there discovered. He also refers to an extract from Wilson's translation, by Klaproth, in the Journal Asiatic, 1825, Juillet, p. i, etc.; and the Bulletin Univ. 1826, Dec. Philologie. p. 394, which I suppose to be extracts from the Professor's original essay. 1 The following is the title as given in the Catalogue of Parbury and Allen : Kirdta Arjuniya, a poem by Bharvi, with the comment of Malli- natha, named Ghantapatha, Calcutta, 1814, 4to. GEOGRAPHY. 173 geschrieben. See an Account, etc., of Orissa Proper, or Cuttack, by A. Stirling, esq., in the Asiatic Re- searches, vol. xv, p. 163 .338 m . GEOGRAPHY. Col. Wilford n is of opinion that the ancients, in the times of Pliny and Ptolemy, had a better geographical account of India than we had forty years ago. The geographical treatises in Sanscrit do not appear to be numerous or instructive; and relate rather to local than general geography. In some of the Puranas there is a section called the Bhuvana-cosa, a magazine, or collection of mansions ; but these are entirely my- thological, and of no value. Besides these there are other geographical tracts, to several of which is given the title of Cshetra-samdsa, or collection of countries : one is entirely mythological, and is highly esteemed by the Jainas ; another is entirely gepgraphical, and a very valuable work. There is also the Trai-locya-der- pana, or mirror of three worlds, (which again is entirely mythological,) as well as lists of countries, rivers, and 111 1 have let this work stand in the text as given by Mr. Adelung. At page 256 of the volume of the Asiatic Researches, to which he refers, Mr. Stirling says : " The sources from which my information has been chiefly derived, are 1st. A work in Sanscrit called the Vansavali, belonging to a learned Brahman of Puri, said to have been originally composed by some of his ancestors three or four centuries back, and continued down in the family to the present date, etc." He also mentions in the following page, as his third authority, another Vansavali, or genealogy, written in Sanscrit on palm leaves, procured from another Brahman. The full title of Mr. Stirling's paper is, An Account, Geographical, Statistical, and Historical, of Orissa Proper, or Cuttack. n On the Ancient Geography of India, in Asiatic Researches, vol. xiv, p. 373470. 174 SANSCRIT LITERATURE. mountains, in several Puranas and other books; but they are of little or no use, being mere lists of names without any explanation whatever. Col. Wilford thinks these were known to Megasthenes and Pliny . The same author tells us that real geographical trea- tises do exist ; but that they are very scarce, and the owners unwilling to part with them, or to allow them to be copied, as they consider it highly improper to impart any knowledge of the state of the country to foreigners, and they regard these works on geography as copies of the archives of the government of their country. Col. Wilford, though he spared neither trouble nor money, could only procure information respecting seven of these treatises, namely : 1. Munja-prati-desa-wyavasfha, or An Account of various Countries, written by Raja Munja, in the latter end of the ninth century : it was revised and improved by Raja Bhoja his nephew; and republished in the tenth, under the title of, 2. Bhoja-prati-desa-vyavasfha. Neither of these treatises could be obtained by Col. W. nor did he ever see any account of them in any Sanscrit book he had seen; though he was assured of their existence, and was informed they might be procured in Guzerat. They are both voluminous. 3. The next is one written by command of Bucca- raya or Bucca-Sinha towards the end of the thirteenth century. It is mentioned in the commentary on the geography of the Mdhabharata, and it is said he wrote an account of the three hundred and ten Raja-ships of India. Col. Wilford thinks this to be the geographical work called (in the Dekhiri) Bhuvana Sdgara, or sea of mansions. He refers the reader to lib. vi, ch. 17 and 20, and says the account of so many countries scattered over India, cannot be the result of the travels of several individuals, but must have been extracted from such lists, p. 374 . GEOGRAPHY. 175 4. The fourth is a commentary on the Geography of the Mahabhdrata, written by order of the Raja Pau- lastya in the peninsula by a pandit, who lived in 1485. This was in the possession of Col. Wilford, who de- scribes it as very voluminous, curious, and interesting. 5. The fifth is the Vicrama-Sagara, author un- known, said to exist in the peninsula, as it did in Ben- gal, in 1648. It is considered very valuable: Col. W. possesses seventeen leaves of it, and says they are cer- tainly very interesting. 6. The sixth is Bhuvana-cosd, which is declared to be a section of the Bhavishya Purana ; if so it has been revised, and many additions made to it : very properly, for in its original state, it was a most contemptible per- formance. It is a valuable work and dates later than 1552. 7. The seventh is the Cshetra-samdsa, already men- tioned, written by Bijjala, the last Raja of Patna, who died 1648. Though modern, it is a valuable and in- teresting performance p . Besides these, Wilford mentions the following geo- graphical treatises: Dacsha-C'hand'aca; Desd-vali Crita-dhard-vard-vali, by Rames'wara; CKhpana-desd, or the fifty-six provinces ; and Gdlava-tantra. The titles of the following geographical treatises are taken from Professor Wilson's Catalogue of the Mackenzie manuscripts. See above, p. 61. 1." Trailokya Dipika, a Description of the three Worlds according to the doctrine of the Jainas : this work however is chiefly confined to the geography of the earth. Ms. on paper, Devanagari character. 2. Bhugola Sangraha, ms. on paper, Telugu cha- racter. A collection of the geographical portions of P This author reminds one of the simple manner of Herodotus. He says, I have written this work after the Vicrama-Sagara and from enquiries made of respectable well-informed people, and from what I have seen myself. 176 SANSCRIT LITERATURE. various Puranas, as the Matsya, Kudma, Markandeya, Vishnu, Vardha, Narasinha, the Bhdgavat and Rdmd- 3. Desanirnaya, ms. on palm leaves, Grandham character, incomplete. This is a description of the fifty-six countries into which India is divided ; said to be a portion of the Brahmanda Purana. MEDICINE. Some account of the medical and surgical sciences among the Hindoos will be found in the following paper, from which it appears that they were at one time highly esteemed and extensively cultivated in India : On the Medical and Surgical Sciences of the Hindoos, Oriental Magazine, Feb. 1823; also in the Asiat. Journ. 1823, Sept. p. 241243; translated into German under the following title: Ueber die medizinis- chen und chirurgischen Kenntnisse der Hindus im All- gemeinen, im Morgenblatte, 1823, No. 292, 293. The Ayur- Veda, is a collection of the medical trea- tises of the highest antiquity and authority, and is con- sidered to form a part of the Atharva Veda. It is con- sequently the work of Brahma, by whom it was com- municated to Dascha the Prajapati, who instructed the two Aswins, the sons of Surya, the sun, who became the medical attendants of the gods. This genealogy cannot but recal to our minds the two sons of Esculapius, and their descent from Apollo. The Ayur Veda, which originally consisted of one hundred sections of a thou- sand stanzas each, was adapted to the limited faculties and life of man, by its distribution into eight subdivi- sions, the enumeration of which conveys to us an ac- curate idea of the objects of the Ars Medendi amongst the Hindoos. The divisions are thus enumerated 1. Salgu is the art of extracting extraneous sub- GEOGRAPHY. 177 stances, whether of grass, wood, earth, metal, bone, etc. violently or accidentally introduced into the human body ; with the treatment of the inflammation and sup- puration thereby induced ; and by analogy, the cure of all phlegmonoid tumours and abscesses. 2. Salakya is the treatment of external organic af- fections or diseases of the eyes, ears, nose, etc. 3. Kaya Chikitsa is, as the name implies, the appli- cation of the Ars Medendi (Chikitsa) to the body in general (Kayo), and forms what we mean by the sci- ence of medicine. The two preceding divisions consti- tute the surgery of modern schools. 4. Bhatavidya is the restoration of the faculties from a disorganised state, induced by demoniacal posses- sion. This art has vanished before the diffusion of knowledge ; but it formed a very important part of me- dical practice through all the schools, Greek, Arabic, or European. 5. Kaumarabhritya means the cure of infancy, com- prehending not only the management of children from their birth, but the treatment of irregular lactic secre- tion, and puerperal disorders in mothers and nurses. 6. Agada is the administration of antidotes. 7. Rasayana is chemistry, or, more correctly speak- ing, alchemy, as the chief end of the chemical combi- nations it describes, and which are mostly metallurgic, is the discovery of the universal medicine ; the elixir that was to render health permanent and life per- petual. 8. The last branch, Bajikarana, professes to pro- mote the increase of the human race. An abstract of this work, in the Devanagari cha- racter, is contained in the Royal Library at Copen- hagen. According to some authorities, the Aswins instructed Indra, who became the preceptor of Dhanwantari; 178 SANSCRIT LITERATURE. while others make A trey a, Bharadwaja, and Charaka prior to the latter. Charaka's work, which goes by his name, is still extant. The disciple of Dhanwantari was Suruta, the son of Viswamitra, and consequently contemporary of Rama : his work Sausruta is still ex- tant, and is the great authority of Hindoostan practice. It is unquestionably of great antiquity, though not of the prodigious age assigned to it by Indian fable. We must therefore be satisfied with knowing that it is the oldest work on the subject, except that of Caraka. A commentary on the text, by Ubhatta, a Cashmirian, is probably as old as the twelfth or thirteenth cen- tury; and his commentary, it is believed, was pre- ceded by others. The work is divided into six por- tions, namely : 1. Sutra-Sfhana, surgical definitions. 2. Nidana Sfhana, on the diagnosis. 3. Sarira St'/iana, anatomy. 4. Chikitsa Sfhana, internal application of medicine. 5. Kalpa Sfhana, doctrine of antidotes. 6. Uttara Sfhana, a supplementary section upon various local diseases of the eyes, ears, etc. In all these divisions, however, surgery, and not general me- dicine, is the object of the Sausruta. See Asiat. Journ. 1823, Sept. p. 242. The six following medical works are copied from Professor Wilson's Catalogue of the Mackenzie mss. See above, p. 61. 1. Vaidyajivana, ms. on palm leaves, Nandinagari character. A work in three sections, on the practice of medicine, by Rolamba Raja. 2. Vaidya grantha, ms. on palm leaves, Telugu cha- racter. A section of a medical work, author unknown : it includes the description of the body, or anatomy, the treatment of women in childbirth, and the symp- toms and treatment of various diseases. POETRY. 179 3. Shadrasa Nighanta, on the properties of drugs, Telugu character. 4. Chikitsa Sola Sloka, on the cure of sundry dis- eases. 5. Hara pradipika, a work on alchemy and mercury, and its combinations. 6. Vaidya Sangraha, a collection of medical for- mulae. Besides these, another medical manuscript exists in the Royal Library of Copenhagen. It is quoted in the Litter. Tidende for 1819, p. 124, under the following title : Pathyapathya, sive tractatus de Materia Medica et Diaetetica; auctore Baidyakeya, fol. Account of the Spasmodic Cholera, from Hindoo writers, by Calvi Virumbon, in Asiatic Journal, 1819, Sept. p. 232235. Rogantaka Sara, Materia Indica, auct. Whitelaw Ainslie, Londini, 1827, 8vo. See Asiatic Journal, vol. i, p. 126. FINE ARTS. POETRY. On Sanscrit Poetry in general. A HISTORY of Sanscrit poetry would be a general his- tory of Sanscrit literature. Not only the Vedas, the most ancient sacred books of the Hindoos, but even treatises on science, apparently the most awkward to reduce to a metrical form, are composed in verse ; as examples of which we may mention the vocabularies of Amara Sinha, and Menu's Code of Laws : and al- though, in the extensive range of Sanscrit learning, there are some few compositions which may be called 180 SANSCRIT LITERATURE. prose, yet, even the style of most of these bears so great a resemblance to the language of poetry, from their being written in a kind of modulated prose, as scarcely to form an exception 8 . The age of Sanscrit poetry, therefore, like that of all other nations, is coeval with the earliest vestiges of the language ; and its anti- quity, after deducting every fair demand that can be made upon it, will still be sufficient to render it vener- able, and give it a high claim to our attention. But Sanscrit poetry, confining the term to its stricter sense, as designating such compositions as from their nature and form come within our ideas of the term, has much loftier claims than this to our regard. Nor has it been neglected; though, perhaps, of all the countries of Europe it has been treated with most in- difference in England, where, from the political con- nection of the people with the land of its birth, it might have been expected to excite the most general and lively interest. The classical poets of ancient India are divided into three periods. The first is that of the Vedas; the second, that of the great Epics ; the third, that of the Drama. A fourth is mentioned ; but as it is of a later date, (since the birth of Christ,) it is not considered as belonging to the classic age. These three periods are assigned to Sanscrit poetry, not only from historical testimony, but from the language and style of the compositions themselves b . One of the first Sanscrit scholars of the present day observes, that the speci- mens we have of the Vedas are sufficient to enable us to trace a difference of style between them and the other specimens of early Sanscrit literature, so great, as a Sir William Jones, vol. v ; Colebrooke, Asiatic Researches, vol. x, p. 447, 8vo, mentions several kinds of prose, but scarcely one used in any reputable work which can be strictly called by that name. b Heeren's Researches: Indians, ch. i. POETRY. 181 to prove that many centuries must have elapsed be- tween the Vedas and the Ramayana. The language of the former is visibly softened and polished in the epic, nearly as much as that of the Iliad in the hands of the Grecian dramatists c . The scholar who would estimate the character of the ancient poetry of India, and see what has been done by various critics and poets towards making its beauties and deformities familiar to the nations of Europe, will find an article in the Quarterly Review d , already frequently referred to, which will fully satisfy him on this point, while to the general reader it will afford a literary treat of great interest and amuse- ment. What the learned author there says of the Schlegels, may with perfect truth and justice be ap- plied to himself; and in referring to him, " I appeal to a poetical critic, whose boundless acquaintance with ancient and modern literature, whose high and phi- losophic principles of taste, if they do not command universal deference, have at least a right to universal respect and attention." It is meet, therefore, that I should acknowledge the use I have made in the follow- ing hurried sketch of the paper just referred to, written by one who has so well known how to mould into the most pleasing forms, and to set in the splendid adorn- ments of language and eloquence, the rich ore which has been dug from the productive mines of Indian poetry. Ihe bards of India have given to poetry nearly every form which it has assumed in the western world ; and in each, and in all, they have excelled. Its heroic poets have been likened to Homer, and their epics dignified with the appellations of Iliad and Odyssey". c Professor Ewald, in the Gb'tting. gelehrte Anzeigen. d No. Ixxxix, ascribed to the late professor of Poetry, Mr. Milman. e See Heeren's Researches : Indians, chap, i ; Quarterly Review, vol. xlv, p. 6. 182 SANSCRIT LITERATURE. In the drama, Ca'lida'sa has been designated as the Indian Shakspeare f ; Vyasa is not unworthy of com- parison with Milton 8 ; the adventures of Nala and Damayanti, with the Faerie Queene of Spenser h ; the philosophic Bhagavat-Gita reads like a noble frag- ment of Empedocles or Lucretius ' ; their didactic, their lyric, their writers of fables, and of the lighter kinds of poetry, have all carried their art to the same high point of perfection k ; and so nicely are their respective merits balanced, that it seems rather a matter of individual taste than of critical acumen, to which class the palm should be conceded. M. Chezy, with the Hindoos themselves, gives it decidedly to the epic; Milman to the softer and less energetic; A. W. Schlegel appears inclined to bestow it upon the didactic, while, if the praise of one of the first and earliest judges of Sanscrit poetry be not lavish, it will be difficult to say how any thing can excel their descriptive 1 . Indeed among no people of the world has poetry exhibited more magnificent appearances, or been accompanied by a more bland and fascinating imagery. There exist, for instance, in our European literature, few pieces to be compared with the MegJta Duta (The Cloud Messenger) in sentiment and beauty ; and in erotic poetry the voluptuous Jayadeva, in his little poem on the loves of Madhava and Radha, far sur- f Sir William Jones's preface to Sacontala. s See above, p. 115. '' Quarterly Review, vol. xlv, p. 13. 1 Ibid. vol. xlv, p. 7. A. W. Schlegel calls it the most beautiful, and perhaps the only truly philosophical poem in any language Indischen Bibl. vol. ii, p. 219. See above, p. 93. k Heeren's Researches : Indians, sect. i. 1 Sir William Jones, in his preface to the Seasons (Works, vol. vi, p. 432), says of the season of Calidas, " Every line is exquisitely polished ; every couplet exhibits an Indian landscape, always beautiful, sometimes highly coloured, but never beyond nature." POETRY. 183 passes all elegiac poets known. Never were the fires of love and its soft languors depicted in colours so lively and enchanting as in the Gitagovinda. Yet, ac- cording to the pandits, this entirely mystical work expresses nothing but the aspirations of the soul, seek- ing to unite itself to the Deity; and in this point of view it affords a striking resemblance to the delightful alle- gory of Psyche and Cupid m . In the development of the higher powers of poetry, the sublime and the pathetic, the Indian bards have been eminently successful. Instances of the former will be found in the extracts from the Bhagavat-Gita, translated by Mr. Milman. See one specimen above, p. 157, on the immortality of the soul. The Mahab- harat, indeed, altogether, must be regarded as one of the most splendid efforts of the genius of epic poetry. But the power of the Indian bards in awakening the more tender sympathies of our nature, in de- scribing the soft touches of domestic feeling, and in breathing, with simple pathos, the passionate sorrow of parental affliction, is still more manifest. See for example the beautiful story of Nala and Damayanti", the pathetic episode from the Ramayana, of the death of Yajnadatta, and the affecting yet beautifully simple tale of the Brahman's Lament. The former of these, so wonderful in invention, and still more wonderful in its style, contains many passages that would do honour even to Homer. It has been an almost universal complaint against the poetry of the East, that it is overcharged with glitter and ornament ; that it is too lavish of fantastic metaphor and unapt similitude; that it offends by a m Ch6zy, Discours sur la Literature Sanscrit. See above, p. 118, for his descriptive panegyric on their epic poetry. A notice of the Gitagovinda will be found under the Drama. 11 See above, p. 96, sqq. 184 SANSCRIT LITERATURE. florid and redundant diction ; in short, that it is more fitted to dazzle than to please, to excite admiration than delight; and that its effect is rather to fatigue the attention by a rapid succession of glaring and startling images, than to maintain a rising interest, or win a growing sympathy by a more moderate and less confused display of attractions. This exuberance of ornament in oriental poetry is denied by two excellent judges, the late bishop Heber and Mr. Milman. The latter goes so far as to pronounce, what his own versions of Sanscrit poetry seem to prove, " that the diction of the Indian poets is peculiarly simple, and that their luxuriance is not in language but in the subject matter of their poetry in the infinite variety, vastness, and exuberance of their mythological fables." The mythology of the Hindoos is the great obstacle which must ever prevent their poetry from becoming popular in Europe. If the pantheon of the heathen deities of our own classic world requires a guide to Par- nassus, or a Lempriere to enable us to understand the poets of Greece and Italy ; how much more shall we be at a loss, where every thing is not only new and strange, but frightful and shocking ? where the great personi- fications of nature and mind have not been softened down by the beau ideal of the Greeks to the perfection of human symmetry; but are still exhibited in their original, barbarous, and unwieldy forms ; majesty by enormous stature, power by multitudinous hands, pro- vidence by countless eyes, wisdom by the trunk of the elephant, omnipresence by innumerable bodies . In addition to this, and besides the ordinary loss which all poetry must undergo by being translated Heeren's Researches : Indians, chap, i ; Quarterly Review, vol. xlv, p. 31. The number of Hindoo deities is said to be not less than three hundred and thirty millions. POETRY. 185 into a foreign language, that of India must suffer from causes which seem almost to prevent the possibility of its ever being familiar with us. " These causes," observes Mr. Milman, " are obvious. Poetry, which departs from what may be called the vernacular idiom of thought and feeling, must content itself with being the treasured delight of the few. If it speak a dialect the least foreign or learned, or require a more than ordinarily vivid imagination to transport us into the new world which it opens before us; if it not only should awake no old delightful associations, but depend upon others which are altogether alien to our habits and usual tone of thinking; it must win its way, even if successful, very slowly ; nor is it likely at any time to become completely naturalized among the mass of readers." Many of our own great bards are far from popular ; and perhaps it may be said of these, as well as of those of modern Europe, and of the ancient classics of Greece and Italy, that they are more or less so, nearly in exact-proportion to the degree of effort required to transfuse the spirit and feelings of the poet into our own bosom. If this be an obstacle in the case of our own Chaucer and Spenser, and increasingly so in that of Dante, Lycophron, etc. ; to what an immeasurable degree must it operate upon the poets of a people whose political and religious institutions, as well as their moral habits in general, are so much at variance with our own; and who dwell in a region where nature altogether is clothed in so different a garb, that it is not too much to say, no labour or skill could render its associations familiar by translation into any European language. 186 SANSCRIT LITERATURE. Sanscrit Works on Poetry and Rhetoric. The following list of books on this subject are mostly taken from professor Wilson, On the Dramatic System of the Hindoos, prefixed to his Hindoo Theatre. The works relating exclusively to the drama, and Sanscrit prosody, will be found below under their respective heads. The first treatise on poetical and rhetorical compo- sition in general, is the Saraswati Kanthdbharana, ascribed to Bhoja Raja. There is a commentary upon it by Retneswara Mahopadhyaya. The next work to be mentioned is the Kdvya Prakdsa, by Mammatta Bhatta, a Cashmirian, written about five centuries ago. It is on rhetorical com- position in general, and of great repute. The Sdhitya Derpana, by Viswanath Kaviraja, a Bengali pundit, is described as a work of great merit on poetical writing, and comparatively modern ; perhaps four or five hundred years old. The works which treat of the poetic art in general are exceedingly numerous ; some of the principal are the Kdvyddersa, by Dandi ; the Kdvydtankdra Vritti, by Vamana Acharya; the Kuvaldyamanda, by Apyaya Dikshita ; the Alankdra Suvaswa of Bhama ; the Rasa Gangddhara of Jagannath Pandit Raj, and the Alankdra Kaustubha, by Kavi Kernapuraka, who illustrates all his rules by verses of his own, relating to the loves of Crishna and Radha, and the pastimes of the deity with the Gopis of Vrindavan. Besides these, there are several treatises on the passions and emotions which poetry is intended to depicture or excite ; as the Sringdva Tilaka of Rudra Bhatta ; and the Rasa Manjari, and the Rasa Tarin- gini of Bhanu Datta: the latter comprises a number of rules which are quoted as those of Bharata. , POETRY. 187 . On Metre and Prosody. The capital essay on Sanscrit and Pracrit Poetry, by H. T. Colebrooke, in the Asiatic Researches, vol. x, p. 399, etc., is the great authority on this subject. It discusses the laws of metre, the rules for which are contained in Sootras, or brief aphorisms, attributed to Pingalanaga, a fabulous being, represented by mytho- logists in the shape of a serpent. The aphorisms of Pingala are collected into eight books, of which the first allots names, or rather signs, for feet consisting of one, two, or three syllables. The second book teaches the manner in which passages of the Vedas are mea- sured. The third explains the variations in the subdi- vision of the couplet and stanza. The fourth treats of profane poetry, and especially of verses in which the number of syllables, or their quantity, is not uniform. The fifth, sixth, and seventh exhibit metres of that sort which has been called monoschemastic, or uni- form, because the same feet recur invariably in the same places. The eighth and last book serves as an appendix to the whole, and contains rules for comput- ing all the possible combinations of long and short syl- lables in verses of any length. Pingala cites earlier writers on prosody, whose work? appear to have been lost: such as Saitava, Craushtica, Tandin, and other ancient sages, Ya'sca Cas'yapa, etc. " Pingala's text," says Mr. Colebrooke, " has been interpreted by various commentators; and, among others, by Hela'yud' habhalTa, author of an excellent gloss, entitled Mrita Sanjivini. It is the work on which I have chiefly relied. A more modern commentary, or rather a paraphrase in verse, by Na'ra'yan'a-bhat't'a- lara', under the title of Urtilocii-ratna, presents the 188 SANSCRIT LITERATURE. singularity of being interpreted throughout in a double sense, by the author himself, in a further gloss entitled Parieshd. "Thedgnipurdna is quoted for a complete system of prosody, founded apparently on Pingala's Aphorisms ; but which serves to correct or to supply the text in many places ; and which is accordingly used for that purpose by commentators. Original treatises likewise have been composed by various authors, and among others by the celebrated poet Calidasa. In a short treatise entitled Sruta bod'ha, this poet teaches the laws of versification in the very metre to which they re- late ; and has thus united the example with the pre- cept. The same mode has been also practised by many other writers on prosody ; and in particular, by Pingala's commentator Nara'yari'a-bhat't'a ; and by the author of the Vritta Retnacara and Vritta Dupan'a. " Calidasa' s Sruta bbd'ha exhibits only the most com- mon sorts of metre, and is founded on Pingala's Pra- crit rules of Prosody ; as has been remarked by one of the commentators on the Vritta Retnacara" Colebrooke's Essay gives an account of the various metres, with specimens from the most esteemed poets, and engraved plates of the original text. Sanscrit pros- ody has two sorts of metre ; one governed by the number of syllables, and the other measured by feet, like the hexameters of the Greek, and both are arranged into a great variety of stanzas. Their poetry also ad- mits both of rhime and. alliteration. SaldtyavidyCidhari Tikd, ou Traite sur les metres Sanserifs, Journ. Asiat. vi, p. 3S3. The Prosody of Pingala forms part of the six Vc- dangas, or supplements to the Vedas. See above, p. 86. Sir William Jones quotes the poem upon S.anscrit Prosody, by Calidasa, called Sruta Bodha, and in the Royal Library at Paris is a manuscript of an analysis POETRY. 189 of vhimes by him, under the title of Chandasang Mandjari. Principles of Sanscrit metre and prosody, in the pre- face to A. W. v. Schlegel's Baghavad-Gita, Bonn, 1823, 8vo. Some account of Sanscrit metre will also be found in the preface to Halhed's Translation of the Code of Gentoo Laws, Von dem epischen Sylbenmasse der Indier, von A. W. v. Schlegel, in s. Indischen Bibl. vol. i, p. 3640. On the metre of the Mahabharata, by M. Chezy, in the Journ. des Savans, 1825, p. 44. Ueber einige altere Sanskrit-Metra, ein Versuch von Geo. Heinr. Ewald, Gottingen, 1827, 8vo. Slokaratchanavidi. Theorie du Sloka, ou metre he- roique Sanskrit, par M. Chezy, Paris, 1828, Svo. 0. Epic Poetry v. Considerations upon the Indian Epos, in Schlegel's preface to his edition of the Ramayana. Vrihatcatha, by Somadeva. Sir William Jones com- pares this work with the poems of Ariosto, and even gives it the preference in point of eloquence. Raga Bansu, or Raghu-Vansa. A poem by Cali- dasa q , in nineteen cantos. This work is among the most admired compositions in the Sanscrit tongue. It contains the history of Rama and of his predecessors and successors from Dilipa, father of Raghu, to Agni- vebna ; with a genealogical table of twenty -nine princes. See Asiatic Researches, torn, x, p. 426. There is a P The greatest and most important of the Epic poems have already been noticed among the sacred writings. i The poets Culiddsa. BhAravi, Sri-Harcha, and Muglta, are dignified with the surname of Mahacavya the great. 190 SANSCRIT LITERATURE. manuscript of it in the library of the Asiatic Society of London. Captain Fell presented this society with an abridgement of it, see Asiatic Journal, 1821, Nov. p. 487, which was afterwards printed at Calcutta, 1826. Cumara-Sambhava, or The Birth of Carlikeya, the god of war, a long poem by Calidasa. It has the ap- pearance of being incomplete ; and a tradition reports that it originally consisted of twenty-two books. Cirata-Arjuniya ; a poem, by Bharavi ; with the comment of Mallinatha, named Ghantapatha, pub- lished by H. T. Colebrooke, Calcutta, 1814, 4to. It con- tains an account of the wars which Arjuna carried on against savage nations. Colebrooke gives us the con- tents of this poem in the Asiatic Researches, torn, x, p. 410; which are copied into Ward's View, etc., vol. i, p. 514. Colebrooke, also, p. 410, 411, etc., gives spe- cimens of the original. There is a manuscript of this poem in the library of the Asiatic Society of London. Uttara-Rama-Charitram, The Later Fortunes of Rama, by Bhavabhutis, who is placed in the eighth century of our era. See A. W. v. Schlegel's Ind. Bibl. vol. ii, 2, p. 150. Neschadiya, by Sriharcha, in twenty-two cantos, is one of the six great poems which the Hindoos regard as the masterpieces of their profane literature. A manuscript of this poem, containing only the last six books, was presented to the Asiatic Society of Paris. See Journ. Asiat. torn, vi, p. 383. A poem by Somadeva upon the death of Nauda and the accession of Chandragupta to the throne. Vivahara Caudam, of Ritumitacshara , translated from the Sanscrit into Tamul, by the late Porur Vadiar, completed and revised by his brother Sidumbala Va- diar, late head Tamul master at the College of Fort St. George, Madras, 1826. The Bidteesee Sing Hasunu, from the Sunskrit, POETRY. 191 translated in the Mahratta language, Calcutta, 1814, 4to. Vetala-Pantschavimsati, by Sivadasa. The Bhoga Prahbendha ; The Bhoga Charitra; and The Vikrama Charitra, manuscripts in the library of the Asiatic Society of London. y. Erotic Poetry. The Migha Duta (Meghudovta), or Cloud Mes- senger, a poem in the Sanscrit language, by Cali- dasa: translated into English verses, with notes and illustrations by Horace Hayman Wilson, esq., as- sistant-surgeon in the service of the honourable East India Company, and secretary of the Asiatic Society, published under the sanction of the College of Fort William, Calcutta, 1813, 4to; reprinted London, 1815, 8vo. Calidasa, one of the celebrated poets of India, was called by his enraptured countrymen, the Bride- groom of Poetry. The contents of the Cloud Messenger are given by Colebrooke, in the Asiat. Res. vol. x, p. 435, and by Ward in his View, etc. vol. i, p. 516. Analyse du Megha-Doutah, poeme Sanscrit de Kalidasa, par M. A. L. Chezy, Paris, 1817, 8vo. The National Library at Paris possesses three copies of this delicious poem, which consists of only one hundred and sixteen strophees; one under No. 44, in Devanagari, and two, Nos. 115 and 172, in Bengali character. A few strophees of the original, with a Latin trans- lation, had already been presented to the world by Paulinus a S. Bartholomaeo, in his Sidharubam, p. 6G 68. The Message, from the Megha Duta, or Cloud Messenger, a poetical translation of a fragment, in the Asiatic Journal, 1816, Sept. p. 253256. 192 SANSCRIT LITERATURE. Chora- Panchasica, a short poem of fifty stanzas, in which the poet Sundara, son of the king of Kant- chipoor, sings his early fate. He had the misfortune, in a mighty adventure, while going to visit Vidya, the daughter of the king of Burdvan, Vera-Singha, to be taken and condemned to death. Bhdmam-Vilasa, erotic poems by Jagannatha. Sapta-Sati, erotic poems by Govarddhana. The erotic poem of Amaru, in a collection of a hundred stanzas, compiled by Sancaratscharyya. 8. Lyric Poems. Lyric Poems by Calidasa, as Sringara Tilaka, Prasnottara Mala, Aasjanorwa, or Lachmeer, and some others. Song of Jay a Dem, from the Sanscrit, in the Asiat. Journ. 1823, June, p. 741. Paddhati, a Collection of Poems by S'arngadhara, a manuscript in the library of the Asiatic Society of London. Chunda Stotra, Hymns to Chandi, Calcutta, 1817, Svo. Chandi, Hymns to Durga, Sanscrit, Calcutta, 1818, 8vo. Chandana, an elegant Sanscrit stanza, in the Asiatic Journal, 1825, April, p. 423. e. Elegy. Elegy on the Death of a Wife, from the Sanscrit of Jagannatha Bandita Raja, in the Asiatic Journal, April, p. 363. POETRY. 193 g. Idyls. Gatakarparam, r , or the Broken Vase, printed in the original with Indian scholia, Calcutta, 1812. Ghata-Karparam, ou 1'Absence, Idylle dialoguee, traduite du Samskrit, par M. de Chezy, in the Journal Asiatique, 1823, vol. vii, p. 39 45. G'atakarparum, oder das zerbrochene Gefass, ein Sanskritisches Gedicht, herausgegeben, iibersetzt, nachgeahmt und erlautert von G. M. Dursch, Berlin, 1828, kl. 4. See Allgem. Liter. Zeit, 1829, No. Ixxi, Ixxii; and Jahrb. fur wissensch. Kritik, 1829, No. Ixv, Ixvii, Ixxiii, Ixxvi, by Wilh. von Humboldt. Das Wiedersehn Elegie aus dem Sanskrit iibersetzt von P. von Bohlen, in the Berliner Conversations- Blatt, 1829, No. lix, r,. Didactic Poetry. Ritu Sanhara, the Seasons, a descriptive poem by Calidasa, printed in the original Sanscrit, at Calcutta. A short account is given of it by Sir William Jones, in an advertisement to this edition. See his Works, vol. vi, p. 432 s . Wilson gives sixteen verses of it in his edition of the Migha Duta, p. 63. r This little poem consists of thirty-two stanzas of various metres. Its title, Ghata-Karparam (Broken Vase), is merely the last word of the sin- gular epilogue with which the poet, whose name is unknown, has thought proper so pleasantly and cheerfully to close this graceful composition. M. Chezy has given it the title of Absence, a name which suits it very well, as its subject matter is the plaints of a young wife, separated from an indifferent husband, whom the rainy season, the happy epoch in which the distant travellers return to the bosom of their families, brings not back to her embraces. s It is as follows : This book is the first ever printed in Sanscrit ; and as it is by the press alone that the ancient literature of India can long be preserved, a learner of that most interesting language, who had carefully perused one of the popular grammars, could hardly begin his course of study with an easier or more elegant work, than the Ritusa'nhara, or C C 194 SANSCRIT LITERATURE. Vana-Bhatta is the author of an incomplete de- scriptive poem, bearing the title of Cadambari, full of double allusions. FABLES. See concerning the Hindoo fables from books and oral traditions, the Abb6 Dubois Description of the Character, etc. of the People of India, p. 502, etc. Gilchrist's Oriental Fabulist, or Polyglot transla- tions of ^Esop's and other Ancient Fables, into Hin- dostanee, Persian, Arabic, Sanscrit, etc., Calcutta, 1802, 8vo. . Pancha Tantra. Though it be impossible to trace the channel by which they came into Europe, it is universally ad- mitted that the old tales which first roused the in- ventive faculties of our ancestors are of oriental origin. It is too late to enquire whether Persia was their birth- place ; for if so, they must have been clad in the Pahlvi language ; and both body and dress are irrecoverably lost. It is to the Hindoos, then, that we must look for the source of nearly all that has interested and amused our forefathers and ourselves in this depart- ment of literature. The Pancha Tantra is the parent stock of the Hito- padesa*, Pilpay's Fables, and several other similar col- Assemblage of Seasons. Every line composed by Calidasa is exquisitely polished ; and every couplet in the poem exhibits an Indian landscape, always beautiful, sometimes highly coloured, but never beyond nature. Four copies of it have been diligently collated ; and, where they differed, the clearest and most natural reading has constantly had the preference. 1 The Hitopadesa is not the only Sanscrit epitome of the Pancha Tantra. Another abridgement of it, following the original much more closely, both in matter and arrangement, is the Cat'hdmrita-nichte (Treasure of the Nectar of Tales), by Ananta Bhatta. Note of Mr. Colebrooke, Transactions of Asiatic Society, vol. i. p. 200. FABLES. 195 lections. Mr. Colebrooke gave a sketch of the contents of this ancient woi'k, in the preface to his edition of the Hitbpadesa ; and professor Wilson a full and in- teresting analysis of it in his Analytical Account of the Pancha Tantra, illustrated with occasional Transla- tions, in the Transactions of the Royal Asiatic So- ciety, vol. i, part ii, London, 1826, p. 155 200. From this the following brief account is taken. The Pancha Tantra is so called from its being divided into five tantras, or sections; it is better known, however, in common speech, by the denomina- tion Panchbpakhydna, which may be rendered the Five (collections of) Stories. And under this appella- tion the work may be met with in most parts of India. It is attributed to Vishnu Sarmd, who is said to have extracted the essence of all the most celebrated works of this class, and to have composed the Niti Sastra, in five tantras or chapters. Its origin is thus narrated. Amara Sucti, a learned and munificent prince, had three sons, without capacity or diligence. Observing their aversion to study, the king called his counsellors, and said to them, " You are aware that my sons are disinclined to application, and are incapable of re- flection. When I contemplate their conduct, my king- dom is full of thorns, and yields me no pleasure. Better is a dead son than one who is a fool. Better that a family should become extinct, than that a son, endowed with their form, wealth, and family credit, should want understanding ! If, therefore, their minds can be aroused to a due sense of their situation, do you declare it." On this, one of his counsellors answered him, " As life is short, and to acquire a knowledge of sciences demands much time, some means should be found of shortening the path of learning, and of com- municating the substance of each science in a compen- 196 SANSCRIT LITERATURE. dious form ; for it is said, the Sabda Sastra alone (phi- lology) is a boundless ocean, its difficulties are many, and the end of life soon arrives. The essence, there- fore, is to be taken, as the swan extracts milk from the water. There is a Brahman named Vishnu Sarma, celebrated for his perfect knowledge of the sciences ; to him intrust your sons, and he will render them well-informed." Vishnu Sarma was accordingly sent for. " Venerable Brahman," said the king, " confer a favour upon me, by instructing these princes, and rendering them superior to their companions ; in recompense of which I promise you lands of large extent." Vishnu Sarma replied, " Hear, O king, my words. I am not a retailer of knowledge for lands and wealth ; but if I do not instruct your sons in the Niti Sastra" I will forego my own name." The king delivered his sons to him, and retired. Vishnu Sarma took the princes with him, and composed for their instruction these five chapters : Mitra Bheda, dissension of friends; Mitra Prapte, acquisition of friends; Kakolukiya, inveterate enmity; Labdha Pra- samana, loss of advantage ; Aparikshita Cdrilwa, in- considerateness. Reading these, the princes became, in six months, highly accomplished ; and the five Tantras were henceforward famous throughout the world. Whoever reads this work acquires the whole Niti Sastra, and will never be overthrown by Indra himself. A complete translation of this work into French appeared under the following title, Le Panicha-Tantra, ou les cinq Ruses, fables du Brahma Vichnou-Sarma ; aventures de Paramatra et autres contes : le tout tra- duit pour la premiere fois sur les originaux Indiens, u Niti Sastra is translated Ethics by Sir William Jones, in his works ; but I have seen it somewhere stated to mean the whole course of learning necessary for a prince. FABLES. 197 par M. 1'Abbe J. B. Dubois, Paris, 1826, 8vo. An ample review of this translation appeared in the Journ. des Savans, 1826, Aoiit, p. 468479. This work, from the earliest times, has been ex- ceedingly popular in India, and translated into almost every language of Asia. It was rendered into French by Petit le Crox, from a Persian version said to have been made in the seventh century of the Christian era. It was translated into Tamul under the title of Pancha Tantra Katha, Stories translated into the Tamul lan- guage, by Tandavigia Mudaliyar, Madras, 1826, small folio. ?. Hitopadesa, or the Friendly Instructor. The oldest collection of fables and tales which has been introduced among us, is the one that goes under the name of Bidpai or Pilpay. The history of this work is too well known to require any elucidation. Mr. Wilkins and Sir William Jones first brought to light the original text from among the hidden stores of Sanscrit literature, and Mr. Colebrooke has pub- lished it in its proper language : finally, the learn- ing and industry of the Baron de Sacy have traced the work through all its stages ; and few subjects of investigation have been better illustrated than the bibliographical adventures of the Salutary Instructions of Vishnusarma, or the Fables of Pilpay. Its Sanscrit name is Hitbpadesa, or Friendly Instructor ; but, pro- perly, it is a collection of the political and moral apo- logues of Pilpay, written half in prose and half in verse. A detailed account of Hitopadesa is given by Lang- les, in his Contes Indiens, Paris, 1790, 12mo., and by Silvestre de Sacy in his Extraits et Notices de la Bibliotheque du Roi, vol. x, p. 257 ; and, espe- cially, a very circumstantial history of it in his edition of Calila and Dimna, mentioned below. These fables 198 SANSCRIT LITERATURE. have spread in two different branches over nearly the whole civilised world. The one under the original name of Hitbpadesa remains nearly proper to India, while the other, under the title of Calila and Dimna, is famous over all Western Asia, and in all the coun- tries of Europe. EDITIONS OF THE ORIGINAL. The original Sanscrit was first printed at Serampoor under the superintendence of Mr. Colebrooke, bearing the title of Hitbpadesa, or Salutary Instruction, in the original Sanscrit, with Introductory Remarks in the English Language, by H. T. Colebrooke, esq. The real editor was Carey, but the introduction was writ- ten by the learned Mr. Colebrooke. The Hitbpa- desa, p. 1 60, is followed by Dasa Cumdra Charita, or Adventures of the Ten Youths, abridged by Apayga, in twenty-two pages. Three Satacas, or Centuries of Verses, by Bhartri Hari, p. 23 iii. This edition was reprinted under the management of Charles Wilkins, esq., London, Library of the East India House, 1810, 4to. Analysis (without further title) seventy-two pages in 4to. An Analysis of the first eleven pages of the London edition of the Hitbpadesa, with continual reference to Wilkins's Sanscrit Grammar, by Alex- ander Hamilton, 1818, printed for the scholars of Hertford College. Hitopadesi particula. Edidit et glossarium Sanscri- to-Latinum adjecit G. H. Bernstein. Accedunt V Tabulse. Vratislavice, 1823, 4to. See Getting, gel. Anz. 1823, St. 76. TRANSLATIONS. Perhaps there is no book, except the Bible, which has been translated into so many languages as the Fables FABLES. 199 of Pilpay. We can only mention here the most esteemed, and must refer the reader for an account of the remainder, to Silvestre de Sacy's Calila et Dimna. aa. Pahlvi. The physician Barzuyeh brought this work from India into Persia in the reign of Nushirwan, where he translated it into Pahlvi, with a preface by Bu- zurjmihr. jSjS. Persian. The Hitbpadesa was translated into Persian at the beginning of the tenth century of the Hegira, by Hosain ben Ali, surnamed Vaez, under the title of Musarrihu-l-kulub, or Mufarrihu-l-kulub, that is, Heart's Balsam. In the year 1805 Mulli Hussein, in conjunction with Charles Stewart, published this translation, under the title of Anvari Sohaili, or Unvar-i-Soohuelee, Calcutta, folio. Under this head also must be men- tioned, An introduction to the Anvari Sohaili of Hussein Vaiz Kashify, by Charles Stewart, London, 1821, 4to. See Catalogue de la Bibliotheque de M. Langles, p. 162, No. 1407. In the Notices et Extraits des mss. de la Biblio- theque du Roi, torn. x. Silvestre de Sacy describes two other translations; one by Abulfazel, under the title of Eyari danish, the other by Taj-Eddin. yy. Hindoostanee. Ukhlaqui Hindee, or Indian Ethics, translated from a Persian version of the celebrated Hitoopades, or Salutary Counsel, by Meer Buhadoor Ulee, head Moonshee in the Hindoostanee department of the New College at Fort William, for the use of the students, 200 SANSCRIT LITERATURE. under the superintendence of John Gilchrist, Calcutta, 1803, 4to. Mufarrihu-l-Kulub, the Expander of Hearts, being a Hindoostanee translation of the Hitopadesa, a cele- brated Sanscrit work on friendship, etc. translated by Mir Bahadur Ali Husaini, from a Persian version, in Arabic characters, manuscript, 4to., purchased at London, price II. 4s. Ogle, Duncan, and Co. The Khirud Ufroz, originally translated into the Hindostanee Language, by Muolovee Hufeez Ood- Deen Uhmud from the Eyar'i Danish, written by the celebrated Shueckh Ubool Fuzl, prime minister to the illustrious Ukbur, emperor of Hindoostan, revised and compared with the original Persian, and prepared for the press, by Capt. Thomas Roebuck, acting secretary and examiner in the College of Fort William, Calcutta, 1815, 2 vols. 4to. A passage of the Hitopadesa was translated by Sri Lalkab, of Guzurate, out of the Sanscrit into Hin- doostanee, and printed in Devanagari character, at Fort William in 1814, under the title of Raj-Niti. Ukhlaqui Hindee, or Indian Ethics, in Hindoo- stanee, translated from a Persian version of the cele- brated Hitoopudes, or Salutary Counsel. Engraved under the direction of Sandford Arnot and Duncan Forbes, A. M. London, 1828, 4to. 8&. Bengalee. Hitopadesa, or Salutary Instruction, translated in the Bengalee from the original Sanscrit, Serampoor, 1801, 8vo., 1808, 1814. . Mahratta. Hitopudeshu, from the Sanscrit, translated in the Mahratta language, printed under the superintendence FABLES. 201 of Dr. Carey, at Serampoor, 1805, Svo; and again, 1814, 4to. Hitopades Mahdrdshtri Bhdshent tarjama Vaijandth panditane Kele, Serampoor, 1815, Svo. $5. Arabic. The Hitopadesa was first translated from the Pahlvi into Arabic in the reign of Mansur, by Ibn MokafFaa, under the title of Kelila ve Dimne (the proper name of two jackalls). An elegant and learned edition of this translation, or rather compilation, appeared at Paris with the following title: Calila et Dimna, ou Fables de Bidpai, en Arabe ; precedes d'un Memoire sur 1'ori- gine de ce livre, et sur les diverses traductions qui en ont ete faits dans 1'Orient, et suivies de la Moallaka de Lebid, en Arabe et en Frangais, par M. Silvestre de Sacy, Paris, 1816, 4to. Reviewed at length by Chezy in the Journal des Savans, 1817, Mai. From this translation two metrical versions were attempted; one by Sehl, the son ofNeobacht: another, entitled Durro-l-hilcam-ji amthali-l-hindi-wa-l-ajami (pearls of wisdom from Hindoo and Persian discourses), by Abdolmumin ben Hassan, is in the Imperial Library at Vienna. Silvestre de Sacy describes another Arabic transla- tion made from the Persian, by Abou'lmaali Nasr- Allah, about the year 1 140. See Notices et Extr. des mss. de la Bibl. du Roi, torn. x. Pars versionis Arabicae libri Colailah wa Dimna/i, sive fabularum Bidpai philosophi indi, in usum audi- torum edita ab Henr. Alb. Schultens, Lugd* Batav. 1786, kl. 4. Silvestre de Sacy quotes, altogether, twenty oriental translations; that is, seven Indian, three Turkish, five Arabic, three in prose and two in verse, and five od 202 SANSCRIT LITERATURE. Persian, of which two are metrical and three in prose. A Syriac and a Malayan version are mentioned in Nyerup's Catalogus librorum Sanskritanorum, Hafnits, 1821, p. 27. Homain Namek, the celebrated Turkish Version of the Fables of Bidpai, from the Persian of Anvary Sohahyly, manuscript. See Howell and Stewart's Catalogue of Oriental Literature, London, 1828. pj. English. Hitbpadesa of Vishnusarman, translated by Sir Wil- liam Jones, in the sixth vol. of his works, p. 1 176. The Heetopades of Veeshnov-Sarma ; in a series of connected fables, interspersed with moral, prudential, and political maxims, translated from an ancient manu- script in the Sanscrit language, with explanatory notes, by Charles Wilkins, Bath, 1787, Svo. This transla- tion is highly esteemed. See Langles' notice of it in the Revue Encyclop. 1819, vol. vi, p. 517, and Schle- gel in his Ind. Bibliothek. vol. i, p. 17. The appended remarks contain a treasure of important information respecting Hindoo religion and Sanscrit literature. Kalila and Dimna, or the Fables of Bidpai, trans- lated from the Arabic, by the Rev. Wyndham Knatch- bull, Oxford, 1819, Svo. A free translation. The Serpent and the Frogs, a fable freely translated from the Heetopadesa, in the Asiatic Journal, 1824, Sept. p. 253255. 68. French. Les Conseils et les Maximes de Pilpay, philosophe Indien, sur les divers etats de la vie, Paris, 1709, 12mo. Contes et fables Indiens de Bidpai et de Lokman, traduction du Turc d'Ali-Tchelebi-Ben-Saleh, com- FABLES. 203 mencee, par M. Galland et finie par M. Gardonne, Paris, 1778, 2 vols. 12mo. The above quoted elegant version of Wilkins, was translated into French by Parraud, Paris, 1787, 8vo. Fables et Contes Indiens, avec un discours prelimi- naire sur la religion, etc. des Hindous, par M. Lan- gles, Paris, 1790, 8vo. and 18mo. Devouement de Viravare. Tire de 1'Hitopadesa, Liv. iii ; in Melanges de la Litter. Sanscr. de A. Lan- glois, p. 215 224; Journ. Asiat. vol. i, p. 239. Le Jeune Prince et le Marchand Ambitieux. Tire de 1'Hitopadesa, Liv. i. ; in Mel. de la Lit. Sanscr. de A. Langlois, p. 225234. Traduction d'une fable indienne, intitulee le Serpent et les Grenouilles, par Eugene Burnouf, fils, in the Journ. Asiat. vol. ii, p. 150. u. German. Respecting the German translation, by Eberhardt im Bart, Count of Wiirtemberg, or which he caused to be made, see D. Chr, Frid. Schnurrer Orationes Academicae, ex edit. O. Henr. Eberh. Gottl. Pauli, Tubingen, 1828, p. 205222. Die Fabeln des Pilpai, iibersetzt, von Lucian Wer- ber, Number g, 1802, 8vo. Die Fabeln des Indischen Weltweisen Pilpai. Ue- bersetzt von Volgraf, Eisenach, 1803, 8vo, KK. Danish. De gamle Vises Exempler og Hofsprog, etc. Kiob. 1618. See Nyerup's Almindelig Morskabslasning i Danmark og Norge, Koibenhavn, 1816. >.X. Latin. Liber de Dina et Kalila, translated from the Spanish into Latin, about 1313, by Raimond de Bezieres. See Notices et Extr. de la Bibl. du Roi, torn. x. 204 SANSCRIT LITERATURE. Hitopadaesi particula. Edidit et Glossarium San- scrito-Latinum adjecit G. H. Bernstein. VratisL 1823, 4to. Hr. von Hammer, in the Fundgruben des Orients, vol. ii, p. 271, mentions thirty-six translations of the Hitopadesa; and Eichhorn in his History of Litera- ture, vol. i, p. 588, cites a Greek, six German, one Dutch, and two Swedish. THE DRAMA. ON THE DRAMATIC POETRY OF THE HINDOOS. For information respecting the dramatic poetry of the Hindoos, see the preface to Halhed's Grammar of the Bengal Language, p. iv ; and Q. Craufurd's Re- searches on Ancient and Modern India, vol. ii, p. 183; but the most satisfactory and interesting account of the Indian drama will be found in Professor Wilson's preface to his Theatre of the Hindus, and his preli- minary discourse On the Dramatic System of the Hin- dus x . Some information also upon this subject, but mostly taken from Mr. Wilson's work, will be found in the Asiatic Journal, 1827, January, March, April, and May; and likewise in the Quarterly Review, vol. xlv,p. 39 y. . * The learned professor read a paper on this subject to the Calcutta Asiatic Society, of which he was then secretary, as early as the year 1822. See Asiatic Journal, June, 1823, p. 581. A notice of this was translated into French, by M. Dondey Duprey, and published in the Journal Asiat. vol. x, p. 174193. y In the Asiatic Journal for May 1828, p. 612, there is a description of a kind of dramatic representation of the history of Rama, called the Rama Leela. This seems to bear no relation to the regular drama, but is quite modern. It constitutes one of the principal festivals of the Hindoo calen- dar ; at which it seems that the sacred legend of the Ramayana is chanted by a band of priests from day to day, occupying altogether twenty or thirty days, and that whatever incidents are capable of being acted are simulta- neously performed in dumb show. THE DRAMA. 205 Sur la litterature dramatique des Hindous. Me- moire lu & la Societe Asiatique de Calcutta le 26 Dec. 1823, in the Bulletin Univ. Aout, 1826; Philologie, p. 9092; from the Orient. Magazine, Fevr. 1823, p. 250. German : Ueber die dramatische Literatur der Hindu, in the Blattern zur literar. Unterhalt, 1827, No, 86. No branch of Sanscrit literature has been placed so fully, so pleasingly, and so familiarly before the Eng- lish public as that of the drama in the Hindu Theatre of Professor Wilson ; a work which is not confined to the mere translation of two or three Sanscrit plays, but gives the reader full information respecting the history and antiquity, the laws and language, the authors and actors, in short, respecting the whole way and man- ner of scenic representation in India. It is a matter truly surprising, that the publication of this work, which has been rapidly translated into German and French, and is now, as I am told, reprinting in Ame- rica, should not have awakened a more lively interest among the literary countrymen of the author ; and the more so, because the Indian drama, independently of its importance as throwing a considerable light upon the manners and habits of Hindoo society before it had been sophisticated by foreign invasion and . in- fluence, has high claims to our regard as abounding in rich and forcible delineation of character ; in pure and graceful descriptions ; and in plots full of life and bustle, arranged with sufficient ingenuity and skill to arouse the attention, and keep alive a continual interest in the business of the stage. The Hindoo drama, moreover, possesses, in its ori- ginality, one striking peculiarity which it might be sup- posed would alone ensure it general favour. Professor Wilson says, it is impossible the dramatic compositions of India should have been borrowed from any other 206 SANSCRIT LITERATURE. people either of ancient or modern times; besides which, they present characteristic features in their con- duct and construction which plainly evince their ori- ginal design and national development. The Hindoo drama, too, is said to bear, in most re- spects, a closer resemblance to the romantic than to the classical school. Yet the Nataka, the highest kind of composition in this department of literature, possesses many characteristics bearing a striking analogy to the tragedy of the Greeks : these are pointed out by Pro- fessor Wilson, as well as many particulars in which they disagree. Like the Greek tragedy, the Nataka is to represent none but worthy or exalted personages ; the action, or more properly the passion, should be but one, as love or heroism ; the plot should be simple, the incidents consistent, the business should spring direct from the story, as a plant from its seed, and should be free from episodical and prolix interruptions. The time should not be protracted, and the duration of an act, according to strict rule, should not exceed one day, though some allowances are made on this score. Besides this, the Hindoo drama was derived from, and formed a part of their religious ceremonies ; many of their pieces contain a mixture of pantomime, music, and dancing; and were seldom or never per- formed except upon solemn or public festivals. On the other hand, in the whole range of Indian scenic repre- sentation there is nothing that can be properly called tragedy ; prose and verse, the serious and the comic, are intermingled in their compositions, with all the licence, as Mr. Milman informs us, of the English and Spanish scene. Yet, according to the aphorism of Bharata, " the poet is to employ choice and harmoni- ous terms, and an elevated and polished style, embel- lished with the ornaments of rhetoric and rhythm." The injunction, adds Professor Wilson, has, not been THE DRAMA. 207 disregarded ; and in no department of Hindoo litera- ture are the powers of the Sanscrit language more la- vishly developed. One very extraordinary fact con- nected with this part of the dramatic art in India, is the employment of different dialects for different cha- racters, according to their respective grades in society. Thus, the more lofty personages speak pure Sanscrit, while women and the less dignified classes of men make use of the Pracrit, more or less refined, according to the rank of the speaker. According to Heeren, the Hindoo drama must be considered as the latest offspring of the classical litera- ture of India. Professor Ewald also remarks, that as great a difference of style is observable between the dramatic writings and the Ramayana, as between the Epics and the Vedas : Professor Wilson likewise ad- mits, that none of the plays at present extant can boast a very high antiquity. Hindoo traditions, however, carry the scenic art back to the age of fable, and ascribe its invention to an inspired sage, named Bharata; while some assert that it was gathered from the Vedas by the god of Brahma, and by him communicated to Muni. Three different kinds of dramatic representa- tions are spoken of: first, Natya, which is properly the dramatic, being defined to be gesticulation with . language; the second is Nritya, or pantomime; and the third is Uritta, which is simple dancing. The general term for all dramatic compositions is Riipaka, from rupa, form ; it being the chief object to embody character and feelings, and to exhibit the na- tural indications of passion. They are divided, how- ever, into two classes, the Rupakas, properly so called, which are again subdivided into ten different species ; and the Uparupakas, or minor theatre, subdivided into eighteen. But all these varieties, as Professor Wilson informs us, may be clearly reduced to two, " differing 208 SANSCRIT LITERATURE. according to the loftier or lowlier tone of the composi- tion, the more serious or comic tenor of the subject, and the regularity or irregularity of the construction." It would be of no service here to enumerate the minor distinctions ; they prove, however, the great extent to which dramatic literature was once cultivated by the Hindoos. Professor Wilson believes that the invention of dra- matic performances is attributed to Bharata, from his having been one of the earliest writers who reduced the art to a system. His sootras, or aphorisms, are con- stantly cited by commentators on different plays, and suggest the rules which are taught by later authors ; but his work is not supposed to be extant in an entire form. One of the best and earliest treatises on dra- matic literature, among those still in existence, is the Dasa Riipaka, or description of the ten kinds of the- atrical composition. It is exclusively devoted to dra- matic criticism. It consists of a text and a gloss, with examples. The text was written in the eleventh cen- tury, (at which time the dramatic art of the Hindoos must have been complete, or rather in its decline,) by Dhananjaya: the date of the gloss is not known; though, from its rarity, it is supposed to be ancient. The Sangita Retnakara, by Sarngi Deva, a Cashmi- rian pundit, treats rather of singing and dancing than of dramatic literature. It furnishes, however, some cu- rious notices of theatrical representation and gesture. It was written between the twelfth and fifteenth cen- turies. There is a commentary upon it by Kallinath. Besides these, Professor Wilson enumerates various other Sanscrit authorities, which he consulted in com- piling his interesting view of the Hindoo stage. See above, p. 186. THE DRAMA. 209 COLLECTIONS OF INDIAN PLAYS. Select Specimens of the Theatre of the Hindus, translated from the original Sanscrit, containing the Dramas of Mrichchakati, Vikrama and Urvasi, Malati and Madhava, Uttara Rama Cheritra, Mudra Rak- shasa, and Retnavali, together with an Account of the Dramatic System of the Hindus, Notices of their dif- ferent Dramas, etc., by H. H. Wilson, esq., Calcutta, 1825 1827, 3 vols. 8vo. This work was published in six parts in the following order : No. I. The Mrichchakati, or the Toy Cart, a drama translated from the original Sanscrit, by H. H. Wilson, esq., Calcutta, 1825. No. II. The Drama of Vikrama and Urvasi, or the Hero and the Nymph, translated by H. H. Wilson, esq., Calcutta, 1826. No. III. Malati and Madhava, or the Stolen Mar- riage, Calcutta, 1826. No. IV. Uttara Rama CJieritra, or continuation of the History of Rama, Calcutta, 1826. No. V. Mudra Rakshasa, or the Signet of the Mi- nister, Calcutta, 1826. No. VI. Retnavali, or the Necklace ; and an ap- pendix, containing short accounts of different dramas, Calcutta, 1827 Z . Chefs d'osuvre du Theatre Indien, traduits de 1'ori- ginal Sanskrit en Anglais, par M. H. H. Wilson, etc., et de 1' Anglais en Fra^ais, par M. A. Langlois, etc., ac- compagnes de notes et d'eclaircissemens, suivis d'une table alphabetique des noms propres et des termes re- latifs a la mythologie et aux usages de 1'Inde, avec leur explication, Paris, 1828, 2 vols. 8vo. German: Klas- sisches Theater der Hindus. Aus der Englischen z The original texts of four of these dramas were presented by Professor Wilson to the Royal Asiatic Society, May, 1832. E e 210 SANSCRIT LITERATURE. Uebertragung des Sanskrit-Originals, von H. H. Wil- son metrisch iibersetzt, von K. H. Hermes, erster Theil., Weimar, 1828, 8vo. Separate Plays. MYTHOLOGICAL DRAMA. aa. Sakontala. Sakontala, or the Fatal Ring. The plot of this play is taken from an episode in the Maha Bharata. It was written by Calidasa, who lived in the court of Raja Vicramaditya, and died in the year 56 B. C. Sakontala, or the Fatal Ring, an Indian drama, by Calidasa, translated from the original Sanscrit and Pra- crit, by Sir Will. Jones, in the Asiatic Researches ; and in his Works, vol. vi, p. 200312. Printed also se- parately at Calcutta, 1789, 8vo; London, 1790, 4to. It was translated into French, by A. Bruguiere, Paris, 1804, 8vo. ; into German, by G. Forster, Frank/, a. M. 1791, 8vo; and a second edition, revised by J. G. v. Herder, ibid. 1803, 8vo. Sakontala, oder der verhangnissvolle Ring; indis- ches Drama des Kalidas in sechs Aufziigen. Metrisch fur die Biihne bearbeitet von Wilhelm Gerhard, Leip- zig, 1820, Svo. Sakontala, ou 1'Anneau Fatal, drame Indien, en sept actes, imprime pour la premiere fois en France, en caracteres Samscrits, d'apres les meilleurs textes, suivi d'une version Fra^aise et de notes explicatives ; par M. de Chezy, Paris, 1826, 4to. Sukoontula-Natuk ; being an Appendix to the Eng- lish and Hindoostanee Dialogues, in a separate form and as a dramatic performance, translated long ago from the original Sunskrit, into elegant Hindoostanee, but now first exhibited in the universal character, by Dr. J. B. Gilchrist, London, 1827, Svo. THE DRAMA. 211 An analysis of the Sakontala will be found in Craw- ford's Researches on India, vol. ii, 186 188; Neue Bibliothek d. schonen Wissensch. vol. xlvi, p. 64; Herder's Werke, zur schonen Liter, und Kunst, Th. ix, p. 207248 ; F. Schlegel's Gesch. der Literatur, Th. i, p. 177; Heeren's Ideen, Th. i, p. 531538. Of the Dramatic Art among the Indians, and of the play of Sakontala, translated from the Polish, in the Asiat. Boten (a Russian Journal) 1825, Nos. vii and viii. Sir William Jones, in the preface to his translation of this piece, says it must have been very popular when it was first represented ; for the Indian empire was then in full vigour, and the national vanity must have been highly flattered by the magnificent introduction of those kings and heroes in whom the Hindoos gloried a . jSjS. Gitagovinda, or the Songs of Jayadeva b , The subject of this little pastoral drama, like the loves of Crishna and Radha, as related in the tenth book of the Bhdgavat, is the reciprocal attraction be- tween the divine goodness and the human soul. It de- rives its name from Gita, a song, and Govinda, an ap- pellation of Crishna as a pastoral deity. Jayadeva, its * See, however, above, p. 206. Mr. Adelung, in his note on this article, has fallen into several mistakes. I may notice, that he applies what Sir W. Jones says respecting the language and style of all the Sanscrit plays, as though it were said of this one in particular. He also makes Mr. Craw- ford attribute the translation of a modern Indian epigram to Halhed, which was made by Sir W. Jones. See his preface, where he says, " A modern epigram was lately repeated to me, which does so much honour to the au- thor of Sakontala that I cannot forbear exhibiting a literal version of it." " Poetry was the sportful daughter of Valmic, and, having been educated by Vyasa, she chose Calidasa for her bridegroom, after the manner of Vi- derbha : she was the mother of Amara, Sundar, Sanc'ha, Dhanic ; but now, old and decrepit, her beauty faded, and her unadorned feet slipping as she walks, in whose cottage does she disdain to take shelter 1 ?" b This article altogether seems to me to be improperly inserted under the head of the Drama. There is a piece founded on it described by Pro- fessor Wilson. See below, p. 212. 212 SANSCRIT LITERATURE. author, is said to have flourished before Calidasa, and Calinga and Berdwan dispute the honour of being his birthplace. The inhabitants of the latter celebrate an annual jubilee to his honour, passing a whole night in representing his drama, and singing his beautiful songs c . Gitagovinda, or the Songs of Jayadeva, literally translated from the Sanscrit, by Sir William Jones, in the Asiatic Researches, torn, i, p. 262, 4to ; torn, iii, p. 185207, 8vo ; and in his Works, vol. i, p. 463. This has been translated into German by the Baron F. H. v. Dalberg, under the title of Gitagovinda, oder die Gesange Jayadevas, eines altindischen Dichters, aus dem Sanscrit ins Englische und aus diesem in Deutsche mit Anmerkungen iibersetzt, Erfurt, 1802, 8vo. See Allgem. Deutsches Bibl. Th. Ixxxi, p. 7476, and Fr. Majer in Klaproth's Asiat. Magazine, Bd. i. An en- tirely new German translation has since appeared with a long preliminary discourse, under the following title : Gitagovinda oder Krischna der Hirt, ein idyllisches Drama des indischen Dichters Yayadeva; metrisch bearbeitet, von A. W. Reimschneider, Halle, 1818, 12mo. The Sanscrit original was printed by itself in 1808 with the following English title : The Geetu-Govinda, or Songs of Juyudeva, in Devanagari character. Fragmenta Gitagovinda;, in Othm. Frank's Chresto- mathia Sanscrita, Monad, 1819. METAPHYSICAL DRAMA. PrabotVh Chandrodaya, or Rise of the Moon of Intellect, an allegorical Drama, and Alma Bod'h, or Knowledge of Spirit, translated from the Sanscrit, by c See Sir William Jones on the Mystical Poetry of the Persians and Hindoos:, in his Works, vol. i, p. 462, or Asiatic Researches, vol. iii, p. 1H3, Bvo. edit. ; and Catalogue des inss. Sanscrits, p. 79. THE DRAMA. 213 Dr. J. Taylor, London, 1812, 8vo. The author is Chrishna Kesava Misra, (probably only an allegorical name,) who in this work takes a review of, and opposes the various philosophical systems of the Hindoos. Prabod'h Chandrodaya, that is, the Rising of the Moon of Science, an allegorical drama, after the Eng- lish version of Dr. J. Taylor, in the Beitragen zur Alterthumskunde, mit besonderer Riicksicht auf das Morgenland, von J. G. Rhode, Berlin, 1820, 8vo; heft ii, p. 4199. Schlegel's Ind. Bibliothek, vol. i, p. 36; ii, p. 161. HISTORICAL DRAMA. Urvasi Vikrama, or the Hero and the Nymph, by Calidasa. Vikramorvasi, or Vikrama and Urvasi, a drama, by Calidasa, (in Sanscrit,) 8vo. 2s. Parbury and Allen's Catalogue. It is one of the plays translated by Mr. Wilson. Utlara Rama Cheritra, or continuation of the His- tory of Rama ; a drama in seven acts, by Bhavabhuti, (in Sanscrit,) 8vo. 2s. 6d. Parbury and Allen's Cata- logue, 1831. Uttara Ram Cheritra ; containing the history of the family of Rama, after the reconquest of Sita, by Cali- dasa. This piece also is one of those Mr. Wilson translated into English, see above, p. 209 d . Malavikagni mitra, by Calidasa, published by Mr. Wilson. Mudra Rakshasa, or the Signet of the Minister ; a drama in seven acts, by Visa'kha Datta, (in Sanscrit,) 8vo. 2s. 6d. Parbury and Allen's Catalogue. One of d I have continued this title from Adelung, though it is evident, from the one which precedes it and Professor Wilson's notice at the beginning of his translation of this play, that it is considered to have been written by Bhavabhfiti. 214 SANSCRIT LITERATURE. the plays translated by Mr. Wilson. See Schlegel's Ind. Bibl. ii, 2, p. 151. Anarghya-Raghavah, a play by Murari. See Hamil- ton's Catal. des mss. Sanscr. No. cxii ; Schlegel's Ind. Bibl. ii, 2, p. 160. Chandrabhishekah, the Coronation of Chandra, (Chan- draguptar^} a tragedy. See Asiat. Researches, vol. iv, p. xviii*. It is among the manuscripts presented by Sir William Jones to the Royal Society. See Catalogue, No. 52. Hari-Vansa, relates the history of Deo-CaVyun, from whom Wilford believes Deucalion to be derived. See Asiat. Res. vol. v, p. 507, or p. 288, 8vo. edition. COMEDIES. Malati and Madhava, or the Stolen Marriage. This is one of the plays translated by Mr. Wilson, previously to which, an outline of the plot and a version of part of the fifth act, introduced by Mr. Colebrooke into his Essay on Sanscrit Prosody (Asiat. Researches, vol. x.), had made it known to the English public. See also Schlegel's Ind. Bibl. ii, 2, p. 150. This piece was written by Bhavabhuti, who, Mr. Wilson informs us, flourished in the eighth century of the Christian era. It is esteemed one of the best San- scrit plays. The same author observes, that there is more passion in the thoughts of Bhavabhuti than in those of Calidasa, but less fancy ; yet in summing up their respective merits, he considers him entitled to e The following is Sir William Jones's notice of it in the volume of the Asiatic Researches referred to : "A most beautiful poem by Somadeva, comprising a very long chain of instructive and agreeable stories, begins with the famed revolution of Pataliputra, by the murder of king Nanda and his eight sons, and the usurpation of Chandragupta ; and the same is the subject of a tragedy in Sanscrit." THE DRAMA. 215 even a higher place than his rival as a poet. See Mr. Wilsons's translation, p. 133. Invocation of Cardld, from the Malati Madkava, a Hindoo drama, in Asiatic Journal, 1826, July, p. 31. Lalita Madhava, the favourite comedy of Crishna. See Schlegel's Ind. Bibl. ii, 2, p. 160. The Drama of Vikrama and Urvasi, or the Hero and the Nymph, a comedy by Calidasa : in English, translated by H. H. Wilson, see above, p. 209; Schlegel's Ind. Bibl. ii, 2, p. 150. Carmarupa and Camalata, an ancient Indian drama, elucidating the customs and manners of the Orientals, translated from the Persian, by Franklin, London, 1793, 8vo. The Mrichchakati, or the Toy Cart, a drama, one of the plays translated by Mr. Wilson, who considers it a work of great interest as regards both the literary and national history of the Hindoos. It is announced as the work of a celebrated king, Sudraka, who, ac- cording to one account, flourished before the birth of Christ, and, according to another, one hundred and ninety years after it. At whatever time, however, this drama may have been written, it displays a very singu- lar picture of Indian manners and morals, in a plot full of life, character, and incident. Professor Wilson's translation of it was reviewed at great length in the Calcutta Annual Register, 1826, and in various journals published at the same place, particularly in the India Gazette and John Bull ; again in the Asiatic Journal, Jan. 1827. An analysis of the piece also will be found in the Quarterly Review, vol. xlv, p. 43. The Review in the Asiatic Journal was translated into French for the Journal Asiatique, Mars, 1827, etc. It was also published separately under the title of, Sur un Drame Indien, par M. H. H. Wilson, traduit en Franais, par M. Dondey-Dupre, fils : see 216 SANSCRIT LITERATURE. also Schlegel's Ind. Bibl. ii, 2, p. 149. In the Asiat. Journal, 1826, Dec. p. 679, there is the translation of a Simile from the Mnchckakati*. Ratnavali, a comedy by Harsha Dewas, king of Cashmire, who is said to have reigned in the eleventh century of the Christian era, translated into English by H. H. Wilson, see above, p. 209. Schlegel's Ind. Bibl. ii, 2, p. 155. Mahcinataka, or the great comedy, in Sanscrit and Pracrit, a drama to the honour of Rama, by Hanuman, and published by Madhusudana Misra. See Jones's Oriental mss. No. 47; and Catal. des mss. Sanscr. p. 8; Schlegel's Ind. Bibl. ii, 2, p. 155. Hdsyarnava, the Sea of Laughter, a farce in three acts, by Jagadiswara. It is a bitter satire on kings and their servants, who are described as profligate scoundrels ; and on priests, who are represented as hypocrites. See Sir William Jones's Works, vol. vi, p. 451, Catal. des mss. Sanscr. p. 80, and Schlegel's Ind. Bibl. ii, 2, p. 161. Dhurta-Samdgamah, the Assembly of Knaves, a farce in one act. See Schlegel's Ind. Bibl. ii, 2, p. 161. The following are taken from Professor Wilson's Ap- pendix to his Hindu Theatre. Mahavira Cheritra, a drama in seven acts, ascribed to Bhavabhuti. The adventures of Rama form the sub- ject of this piece, and the plot is much the same as the story of the Rdmayana, but considerably com- pressed. It possesses the same loftiness of sentiment, excellence of picturesque description, and power of language which distinguish the other works of this author. f In 1826 the first act of this comedy was represented by the pupils of the literature and poetry classes, in the Sanscrit college at Calcutta, with great humour and talent, and is said to have afforded much satisfaction to all present. See Asiat. Journal, 1827, Aug. p. 238. THE DRAMA. 217 Veni Samharah, a drama in six acts. The plot of this piece is taken from the Mahdbhdrat. It alludes to the incident of Draupadi's being dragged by the Veni or braid of hair into the public assembly : a dis- grace of a heavy nature, and which was most bitterly revenged. Malavikagnimitra, or Agnimitra and Malavika, a comedy in five acts, written by Calidasa, but it seems uncertain whether the great poet of that name or an- other. Viddha Salabhanjika, or the Statue, a comedy in four acts. This piece is a comedy of domestic intrigue, and gives a not unentertaining picture of the interests and amusements of Hindoo princes in the retirement of their harams. Prachanda Pandava, or Offended Sons of Pandu, is a Nataka (or most regular kind of drama) in two acts. The subject is taken from the Mahdbhdrat ; and the piece is written in a simple but powerful style. Hanuman Nataka, a drama in fourteen acts. This is an imperfect performance by various hands, describ- ing the story of the Ramayana. It was composed in the tenth or eleventh century. Dhananjaya Vijaya, a drama in one act, by Kan- chana Acharya. Anergha Raghava, or'Murari Nataka, a drama in seven acts. This play is most usually known by the latter appellation, which it derives from the author, whose name was Murari ; but the former is the proper title, implying the sacred descendant of Raghu. Rama is the hero of the piece. Sareda Tilaka, a piece in one act, of a licentious nature. Yayati Cheritra, a drama in seven acts, by Rudra Deva. Ff 218 SANSCRIT LITERATURE. Dutaugada, or the Mission of Augada. This con- sists of only four scenes, taken from the Ramayana. Mrigankalekha, a Natikd in four acts, by Viswes- wara. Vidagdha Madhava, a play in seven acts. The sub- ject is taken from the Bhagavat, and relates to the loves of Crishna and Rada. It is in fact the songs of Jayadeva dramatised. See above, p. 212. Abhirama Mani, a drama in seven acts, by Sundara Misra. Madhuraniruddha, a drama in eight acts, by Chandra Sekhara, who probably lived in the seventeenth cen- tury. It relates the secret loves of Usha the daughter of Asura Bona, and Aniruddha the grandson of Crish- na, and the defeat and death of the former by that di- vinity. Kansa Badha, a drama in seven acts, by Crishna Kavi the son of Nrisintra, the subject of which is the destruction of Kansa by Crishna. It is little more than a re- set of the tenth section of the Bhagavat Pu- rana, which gives an account of the early life of the last incarnation of Vishnu as Crishna, thrown into dia- logue. It contains but little action, and that inartifi- cially and disjointedly put together. The language is in general good, though highly elaborate. It was prob- ably written about the beginning of the seventeenth century. Pradyumnha Vijaya, a drama in seven acts, the subject of which is the victory of Pradymnha the son of Crishna, over Vajranabha the sovereign of the Dai- tyas. The story is entirely copied from the Harivansa, the last section of the Mahabharat, and is tediously spun out. It is a work of no imagination. Its author is named Sankara Dikshita, who is supposed to have written it about the middle of the last century. THE DRAMA. 219 Sri Dama Cheritra. This is a modern play in five acts, by Sama Raja Dikshita. The subject of it is taken from the tenth section of the Bhagavat, and is the elevation of Sidrama or Sudama, the early friend of Crishna, to sudden and unexpected affluence in requital of his attachment to that deity. It contains too much description and too little action; though there is some vivacity in the thoughts, and much me- lody in the style. Dhurtta Narttatea, a farce in one act, or two Gandhis or portions, by the same author as the preceding play, and of the same date. Its chief object is to ridicule the Saiva ascetics ; and though the language is highly laboured, it is neither fanciful nor humorous. Dhurtta Samagama, an incomplete manuscript, some- what indelicate, but not devoid of humour. The name of the author does not appear. Hasyarnava, a comic piece in two acts, the work of a pundit named Jagaddisa. It is a severe, but grossly indelicate satire upon the licentiousness of the Brah- mans assuming the character of religious merchants, the encouragement given to vice by princes, the ineffi- cacy of ministers, and the ignorance of physicians and astrologers. Kautuka Suvaswa, a farce in two acts, being a satire upon princes who addict themselves to idleness and sensuality, and fail to patronise the Brahmans. It contains more humour and less indecency than any of the other farces. It is not supposed to be very an- cient. Chitra Yajna, a drama in five acts, the subject of which is the celebrated legend of Daksha. Iscias, the heterogenous composition of a pundit of Nadiya about twenty or thirty years ago. It is valu- able as conveying some idea of the sort of attempts at dramatic composition made by the present race of 220 SANSCRIT LITERATURE. Hindoos in Bengal, which is exactly similar to the Im- provista Commedia of the Italians. Some few other pieces are mentioned among the mss. of Sir William Jones, Hamilton's Catalogue des Manu- scrits Sanscrits, and Schlegel's Ind. Bibliothek, ii, 2; but they are either included under some other name in the foregoing, or are of little consequence. TALES. Sakontala-Natak, a kind of romance, from the drama of the same name. This work was translated from the Sanscrit by an inhabitant of Hindoostan, named Afsous, into his native language, and printed in 1814, at Fort William, in Roman characters. See above, p. 210. Vrihat Katha, a collection of Indian stories, trans- lated into English in the Calcutta Quarterly Magazine, and from thence inserted in Blackwood's Edinburgh Magazine, July, 1825. Upakosa, one of these, has been translated into German in the Abendzeitung, 1825, No. 209. An Indian abridgement of this voluminous collection, is entitled Katha Sarit Sagara, or, the Sea of the Rivers of Stories. Singaassun Buttressee, or the Thirty-two imaged Throne, Sanscrit, in the Devanagari character, orna- mented with rude coloured drawings illustrative of the story. Manuscript ; see Howell and Stewart's Catalogue of Oriental Literature, London, 1828. Batris Singhasan, or Fabulous History of Raja Vik- ramaditya, as related by the thirty-two statues sup- ing his throne, in Bengali, Serampoor, 1808, 8vo. e . Le Trone enchante, conte Indien, traduit du Persan par le Baron Lescallier, New York, 1817, 2 vols. large 8vo. e Priced in Parbury and Allen's Catalogue 12s. 6d., where another is mentioned, with plates, 15s., and an edition, Landau, 181G, 8vo. 12s. 6d. TALES. 221 Vasavadatta, by Subandhu, an allegorical romance, setting forth the the loves of Candaspacetu and the princess Vasavadatta, in a very ambiguous style, full of double allusions. See Colebrooke's notice of this work in Asiatic Researches, vol. x f . Dasa Cumara Charita, or Adventures of the Ten Youths, abridged by Apayya. f The opinion of this work, given by Adelung in the text, is quite at variance with that of Colebrooke in the work referred to. The latter says, (Asiatic Researches, vol. x, p. 449, 8vo. edition,; this story is told in elegant language, and intermixed with many flowery descriptions in a poetical style. There is an allusion, however, in Bhavabuti's drama (Malati madhdvr, act. ii.) to another tale, of Vasavadatta's having been promised by her father to king Tanjana, and giving herself in marriage to Udayana. I am unable to reconcile this contradiction otherwise than by admitting an identity of name and difference of story. This passage was perhaps misunderstood by the translator, and gave rise to the opinion in the text. The following is the outline of the story as given by Colebrooke : " Candaspacetu, a young and valiant prince, son of Chintanani king of Cusumapura, saw in a dream a beautiful maiden, of whom he became des- perately enamoured. Impressed with the belief that a person, such as seen by him in his dream, had a real existence, he resolves to travel in search of her, and departs, attended only by his confidant Macaranda. While reposing under a tree in a forest at the foot of the Vind'hya moun- tains, where they halted, Macaranda overhears two birds conversing; and from their discourse he learns that the princess Vasavadatta, having re- jected all the suitors who had been assembled by the king her father for her to make choice of a husband, had seen Candaspacetu in a dream, in which she had even dreamt his name. Her confidant, Tamalica, sent by her in search of the prince, was arrived in the same forest, and is dis- covered there by Macaranda. She delivers to the prince a letter from the princess, and conducts him to the king's palace. He obtains from the princess the avowal of her love ; and her confidant, Calati reveals to the prince the violence of her passion. " The lovors depart together : but, passing through the forest he loses her in the night. After long and unsuccessful search, in the course of which he reaches the shore of the sea, the prince, grown desperate through grief, resolves on death. But at the moment when he was about to cast himself into the sea, he hears a voice from heaven, which promises to him the recovery of his mistress, and indicates the means. After some time, Candaspacetu finds a marble statue the precise resemblance of Vasava- datta. Tt proves to be her ; and she quits her marble form and regains 222 SANSCRIT LITERATURE. Tale of the Four Simple Brahmans, translated from the Sanscrit, in the Asiatic Journal, 1817, May, p. 437 440. German : die vier einfaltigen Brahmanen, in Schlegel's Ind. Bibl. ii, 3, p. 259. Aventures de Paramadra, traduites par 1'Abbe Dubois, avec le texte de 1'original, Paris, 1 826. Beital Pachisi, or the Twenty-five Tales of a Demon, ( Vetala, Betal). This collection of stories is attributed by some to Sivadasa, and by others to Jambhala Datta, etc. The original Sanscrit is a composition of considerable antiquity, and deservedly popular; it is translated into all the dialects spoken in India. An English version of it, Beital Pachisi, or the Twenty- five Tales of a Demon, will be found in the Asiatic Journal, 1816, July, p. 27, etc. Some of these tales are given in Scott's additions to the Arabian Nights, Entertainments. Suka Saptati, Tales of the Parrot, of which the Per- sian Tuti-Nameh is a translation. The Four Dumbies, (hard of hearing,) an Indian tale, in Schlegel's Ind. Bibl. ii, 3, p. 259283. Loves of Camarupa and Camalatu, an ancient In- dian tale ; elucidating the customs and manners of the orientals, translated from the Persian, by W. Franklin, London, 1793, 8vo. Hindee Story-Teller, or Entertaining Expositor, in the Roman, Persian, and Nagree character, by Gil- christ, Calcutta, 1802, 8vo. Gulzar i Hal, the Rosebud of the Moment ; a trans- lation from a Sanscrit work, entitled Parbuden Chanden Oudi, Persian, ms. See Howell and Stewart's Oriental Catalogue for 1827, p. 91. animation. She recounts the circumstances under which she was trans- formed into stone. Having thus fortunately recovered his beloved princess, the prince proceeds to his city, where they pass many years in uninterrupt- ed happiness." APPENDIX. To p. 1 1 . For the German scholar, may be added the second chapter of the first volume of the Symbolik und Mythologic der alten Volker besonders der Grie- chen von Dr. Fried. Creuzer, Leipzig, 1819, 8vo. This very learned work contains much valuable matter on the subject to which it more immediately refers ; but it likewise gives an interesting view of the ancient authorities, both native and foreign, upon Hindoo learn- ing ; and goes deep into the religion of Brahma, as well as the cosmogony, philosophy, sciences and arts of the Hindoos in general. I am therefore surprised that it should have escaped the notice of M. Adelung. Early in the year 1831, Messrs. Parbury, Allen, and Co., announced the speedy publication of a Dic- tionary (1 large vol. 4to.), in Bengali, Sanscrit, and English, by the justly celebrated Mr. Haughton. The following is a prospectus of the work : This Dictionary in addition to what is usually contained in similar com- pilations, will have the words traced to their originals, studiously avoiding whatever is fanciful in the deriva- tion of the Unddi, and other Sanscrit words of doubt- ful origin ; a distinction that must increase the value and importance of its derivations. The originals of all words introduced into the Bengali language from the Arabic, Persian, Turkish, Hindustani, and other languages, are likewise given. A copious index is added, which, it is anticipated, will be highly ser- viceable to the scientific student ; but particularly to 224 APPENDIX. the Botanist, as every thing which recent investigation has rendered positive has been embodied in this work, and exact references given to the authorities from which they are taken, such as the Asiatic Researches, the Transactions of the Royal Asiatic Society, the Publications of Mr. H. T. Colebrooke, etc. To p. 54. Kobita Rutnakur, or Collection of Sung- skrit Proverbs in Popular Use, translated into Bengalee and English, compiled by Neel Rutna Holdar, Cal- cutta, 1830. To p. 66. Broughton's (Thos.) Selections from the Popular Poetry of the Hindoos, arranged and trans- lated, with a preface on the Literature of the Hin- doos, London, 1814, 8vo. Vedan Modi Taringini, or A Description of the Dif- ferent Religious Sects and Ceremonies of the Hindus, translated from the Sanscrit into English by Maharaja Kalcekishen Bahadur, Calcutta, 1831. The Mythology of the Hindoos, with notices of va- rious Mountain and Island Tribes inhabiting the two Peninsulas of India and the neighbouring Islands ; and an Appendix comprising the minor Avatars, and the Mythological and Religious terms, etc. etc. of the Hindoos, with plates illustrative of the principal Hin- doo Deities, etc., by Charles Coleman, esq., London, 1832, 4to. To p. 136, A neat edition of Menu, with notes, has recently been published at Paris by M. Loiseleur Deslongchamps, M'hich is in a great measure founded on that of Mr. Haughton. A fourth has just appeared at Calcutta under the title of Manusanhita ; the In- stitutes of Menu with the Commentary of Kulluka Bhatta, published under the authority of the Com- mittee of Public Instruction, 2 vols. 8vo. 1830-31. The Mitakshara, A Compendium of Hindoo Law, by Vijnanesvara, founded on the texts of Yajnavalkya, APPENDIX. 225 edited by Lakshmi Narayana Nyayalankara (in San- scrit), 1830, 8vo. To p. 139. Vyavahara Tatwa, A Treatise on Ju- dicial Proceedings, by Rhagunandana Bhattacharya, edited by Lakshmi Narayan Serma (in Sanscrit), 1831, 8vo. To p. 147. The Kutbi, A Treatise on Logic. Asiat. Journal, March, 1817, p. 250. To p. 167. The Navakiraha Sakaram, or Brah- manical Astrological Tables. A drawing of one of these was sent by the Rev. C. T. E. Rhenius, one of the Church Missionaries at Madras, to the Missionary Society; see Asiatic Journal, Nov. 1818, p. 504. It would hardly be worth mentioning here, but that it forms the subject of a curious mistake made by Ade- lung, who classes it among the Stories, and calls it a Brahmanical Astrological Tale. To p. 169. The Lilavati was translated into Per- sian by the celebrated Feizi, the brother of Abulfazl, vizier to the emperor Akbar; this version has lately been published at Calcutta. To p. 186. Sahitya Derpana, A Treatise on Rhe- torical Composition (in Sanscrit), by Viswanath Kavi- raja, 1831, 8vo. Kavya Prakasa, A Treatise on Poetry and Rhetoric, by Mammata Acharya (in Sanscrit), 1831, 8vo. To p. 193. The Rains, from the Ritusanhara, or Seasons of Calidasa, translated into English verse. Asiatic Journal, April 1817, p. 344. To p. 204. Hitopadesa, id est, Institutio Salutaris, Textum codd. mss. collatis recensuerunt, Interpreta- tionem Latinam, et Adnotationes criticas adjecerunt Aug. Gul. A. Schlegel et Christ. Lassen, part i, 1829, part ii, 1831, 4to. Bonnes ad Rhenum. To p. 210. Malati and Madhava, a drama in ten acts, by Bhavabhiiti (in Sanscrit), 8vo. ; under the au- Gg 2'2C> APPENDIX. thority of the Committee of Public Instruction at Cal- cutta, 1830. To p. 214. Vikrama and Urvasi, a drama, by Cali- dasa, printed in Sanscrit also by the same Committee, 1830. To p. 215. The Mrichchakati, a Comedy, by Su- drakar Raja, with a commentary explaining the Pra- crit passages (in Sanscrit), Calcutta, 1830, 8vo. In conclusion it may not be considered irrelevant to the object of the present compilation, to notice a kind of literary curiosity in the shape of an original work, composed in Sanscrit, by the very learned Dr. Mill, Principal of Bishop's College at Calcutta. This is en- titled Sri-Chrishtasangita, or the Sacred History of our Lord Jesus Christ. Book I, comprising his in- fancy ( Yeshutpatliparvd) : and is an attempt to exhibit the historical truths of Christianity in a dress bor- rowed from the metrical legends of the Hindoos ; for which purpose the author has made choice of the plain style and easy versification of the great standard my- thological epics of Vyasa and Valmiki. To the whole is subjoined a genealogical and chronological table (also in Sanscrit, and entitled ChrisJitai'ansavalij) of our Lord's descent from Adam, Calcutta, 1831, 8vo. We may also mention another work by the same au- thor, under the title of Proposed Version of Theolo- gical terms, with a view to Uniformity in Translations of the Holy Scriptures, etc. into the various languages of India ; part i, Sanscrit, with remarks on Dr. Mill's proposed renderings, by H. H. Wilson, printed at Bishop's College Press, 4to. (no date). INDEX OF AUTHORS. Abdolmumin ben Hassan, 201. Abel, Ivar. 41. Abou'lmaali Nasr- Allah, 201. Abulfazl, 92, 199. Adelung, John Chr. 9, 40, 43, 64. .Fried. 51. Afsous, 220. Ainslie, Whitelaw, 179. Alter, Franz, 9, 42. Amara, 33. Amara Singa, 33, 35, 179. - Sataka 35 Bhama, 186. Bhanar^ Charyya, 86. Bharvi, 172. Bhartri-Hari, 19, 23, 163, 198. Bhascara Acharya, 167, 168, 169. Bhatta Cumarila Swami, 145. Bhattoji Dikshita,21, 22. Bhavabhuti. 117, 190, 213, 214. Bhavanat'ha Misra, 145. Bhoja Raga, 155, 186. Bidpai, 197. Biiiala 175 Analananda, 81. Ananda, 75. Ananta Bhatta, 194. Anquetil du Perron, 24, 37, 61, 72, Bisurdschimihr, 199. Blumhardt, G. 41. Bohlen, Peter, 52, 193. Boisserolle 30 38 76, 84. Anton, Conr. Gottl. 51. Bopp, Franz. 2, 15, 26, 28, 30, 32, 37, 38, 46, 48, 50, 52, 73, 74, 78 Anvary Sohahyly, 202. Apantara Tamas, 81. Apaya, 198, 221. Aristotle, 146, 163. Asuri, 150. Babu Ram, 22, 139. Badarayana, 81. Baidyakeya, 179. Baillie, J. 139. Bailly 165 91, 96, 108, 109, 111, 114, 122, 124. Brahmagupta, 167, 168. Browne, Rev. Dr. 45. Broughton, T. 61. Bruguiere, A. 210. Bucca-Sinha, 174. Buchanan, F. 128. Buddha, 144. Burnouf, Eugene, 31, 41 , 58, 89, 124, 125, 127, 136, 203. J L 119 121 Barsuje, 199. Barthelmy, 46, 76. Baudhayana, 80. Bayer, Theoph. Siegfr. 13. Bentley I. 165. Butler, 72. Cairata, 20. Calhana, 171. Calidasa, 107, 182, 188, 189, 190 Bernstein, G. H. 10, 198, 204. Beschi, 121. 191, 192, 193, 210, 217. Calvi Virumbon, 179. Hh 224 Canade, 142, 144. Capila, 142, 148, 151. Capila-Bhaish, 148. Carey, William, 23, 25, 74, 119, 122, 150, 163, 198,201. Casyapa, 18. Cattijana, 19. Caul, Goverdan, 60. Cavelly Bom, 128. Caviraja, 172. Chambers, Sir Robert, 65. Chandra Sekhara, 218. Charucirti Hcharya, 128. Ch6zy, A. L. 9, 14, 15, 30, 31, 66, 114, 118, 121, 122, 124, 155, 182, 183, 189, 193, 201, 210. Cleland, J. 65. Clemente Peanio, 14. Clerk, T. 8. Coeurdoux, P. 46. Colebrooke, Henry Thomas, 2, 8, 17, 18, 19, 20, 21, 22, 26, 32, 34, 35, 54, 55, 57, 58, 68, 69, 70, 71, 73, 74, 77, 78, 82, 87, 107, 108, 109, 117, 127, 128, 136, 137, 138, 139, 140, 144,145,146,148, 151,161, 162, 163, 167, 168, 169, 172, 180, 187, 188, 191, 195, 197, 214, 221. Costard, George, 130. Cousin, Victor, 65, 140, 141, 154, 155. Crabb, 14. Crawford, John, 42, 211. Craufurd, Q. 10, 17, 18, 34, 42, 60, 67, 71, 88, 92. 117, 126, 128. 136, 166, 204. Crishna Dwaipayana, 81. Crishna Kesava Misra, 212. Crishna Kavi, 218. La Croze, 8, 40. Culluca, 134, 135. Cuvier, 16. Dalberg, F. H. v. 85, 212. Dalrymple, Alex. 109. Dandi, 186. Dara Shekoh, 79. Davis, 169. Declamation in Sanscrit, at Fort William, in Bengal, 8. Deguignes, 89. Devanda Bhatta, 139. Dhananjaya, 208. Dhanwantari, 177. Dharma Raja Dikshita, 8 1 . Dondey-Dupre", 204, 215. Dow, Alex. 14, 71, 92, 129. Dubois, J. A. 64, 125, 194, 222. Dursch, G. M. 193. Dwapayana, 69. Eberhardt im Bart., Count of Wiir- temberg, 203. Eckenstamm, Friedr. Wilh. 9. Eichhoff, F. G. 40, 53. Eichhorn, Job. Gottfr. 9, 64, 71, 204. Ellis, Fr. 72, 76, 137. Ewald, Georg. Heinr. 181, 189,207. Fany, Mohammed, 3. Fell, Captain, 56, 190. Fizee, 108. Fleming, 36. Fo, 162. Forster, G. H. 23, 32, 210. , H. P. 26. Foucher d'Obsonville, 90. Fourmont, Etienne, 62. Frank, Othmar, 3, 9, 11, 15, 28,29, 30, 43, 53, 61, 64, 75, 92, 95, 110, 136, 140, 146, 155, 212. Francklin, William, 116, 128. Fraser, J.65. Friend of India, 11,64. Fuezee, Scheickh, 108. Fuylsang, N. S. 127. Gada Sinha, 36. Galava, 18. Galland, 203. Garcin de Tassy, 65. Gardonne, 203. Gargya, 18. Gerhard, Wilh. 210. Gilchrist, John Borthwick, 10, 194, 200. Gbrres, 117. Golowkin, Count T. 52. Gotama, 142, 146, 147. Govarddhana, 192. Govindapa Raja, 127. Graberg de Hemso, 51. Graham, Maria, 44, 48, 51, 64. Grivaud de la Vincelle, 49. Guru, 145. Haafner, Jacob, 120. Hale, Dr. 53. Halhed, Nathaniel Brassey.4,14,39, 43, 44, 46, 47, 84, 128, 130, 189, 204. Hamilton, Alex. 38, 57, 63, 71, 88, 89, 90, 91, 125, 198. Hammer, Joseph, v. 2, 6, 42, 56. Hanxleden, P. Joh. Eman. 30, 37, 62. Haradatta Misra, 20. Harrington, 57. Harsha Dewas, 216. Hartmann, Ant. Theod. 11. Haughton, Graves Chamney, 15,31, 131, 135, Ib6. Heber, Bishop, 184. Heeren, A. H. 9, 33, 41, 55, 65, 71, 73, 91, 92, 117, 130, 181, 182, 207,211. Hela'yud' habhalTa, 187. Hemachandra, 35. Henning, 62. Herder, J. G. v. 210, 211. Hermann, Friedr. 62. :x. 225 Hermes, K. H. 210. Hissmann, 9. Hodgson, H. B. 164. Holwell, 71, 129, Hormayr, Freih. v. 52. Hosain Ben Ali Vaez, 199. Huttner, Joh. Chr. 135. Humboldt, Wilh. Freih. 15, 16, 31, 96, 140, 155, 193. Huruprusad, 163. Ibn MokafFa, 201. Is'wara Chandra, 150. Iswara Krishna, 150. Ith, J. 73, 74, 76, 90. Jackson, 58. Jagaddisa, 219. Jagadiswara, 216. Jagannatha Pandit Raja, 186, 192. Jaimini, 80, 142, 144. Jambhala Datta, 222. Jamieson, J. 49. JayaDeva, 192,211. Jeemootu Vahunu, 138. Jenkins, R. 55, 57. Jesuits, the, 7. Jogannatha Tercapanchanana, 137. John, Chr. Sam. 57, 94. Jona Raja, 171. Jones, Sir William, 2, 8, 14, 36, 45, 47, 60, 62, 63, 67, 74, 79, 80, 85, 87, 88, 119, 127, 128, 131, 132, 134, 135, 137, 164, 166, 169, 180, 188, 189, 193, 196, 197,202,210, 211,212. Kalidasa, see CdlidAsa. Kanchana Acharya, 217. Kasinatha, 32. Kavi Kernapuraka, 186. Kennedy, Vans 3, 4, 6, 12, 40, 51, 67, 68, 71. 226 INDEX. Kien Lung, 8. MalliNatha, 111, 190. Kiephala, Nicolo, 164. Mammatta Bhatta, 186. Kindersley, N. E. 63, 64. Maridas Poull, 90. Kircher, Athanas, 13. Marshman, Joshua, 44, 119, 122. Klaproth, Julius, 1, 2, 4, 12, 34, 37, Maurice, Th. 63, 127. 43, 172,212. Menu, 131, 179. Kleucker, 62. Mignot, 76. Knatchbull, Wyndham, 202. Mihanovich, A. v. 52. Kopp, Ulr. Friedr. 13. Milmau, Rev. H. H. 93, 97, 122, Kosegarten, J. G. L. 108. 155, 157, 160, 181, 182, 185. Krishna Bhatta, 138. Mill, 13, 169. Tcrkalankara 138 Millin, 167. Dwaipayana, 87, 89, 90. Milton, 115. Kulluka Bhata, 136. Mir Cher Aly Assos, 65. Mirza Cazim AH Tawun, 167. -Mitra-Mishra, 139. Lallulala Sarma Kavi, 82. Mohammed Darah Schekuh, 84. Langles, L. M.2, 4, 30, 32, 34, 52, Morenas, J. 53. 63, 71, 72, 88. 89, 120, 123, 125, Moulavi Mohamed-Irtaza- Adi-Khan- 164, 199,202,203. Bahadur, 137. Langlois, A. 61,64,90,94, 96, 115, Miiller, N. 65, 84, 124. 140, 203, 209. Miinter, Dr. Bischof, 123. Lanjuinais, Comte, v. 14, 31,48,84. Munjala, 167. Lassen, Chr. 41, 113. Murari, 214, 217. Lebedeff, Herasim, 29, 164. Murari Misra, 117. Lescallier, Baron, 220. Murray, Alex. 11, 13, 31, 44, 46, Leyden, Dr. 2, 11, 25, 41, 43. 48, 49, 50, 52. Link, 11, 43. Lisch, G. C. F. 47. Lord, Henry, 129. Nag6gf -Bhatta- Upad'hyaya, 155. Lukshmi Narayan Nyayal Ankar, 136, 138. Nanda, 138. Na'ra'yan'a-bhat't'alara', 187. Serma 13G Nayan Ananda Dwa, 34. Neelrutten Huldar, 54. Nobili, Roberto de. 76. Mackenzie, 56, 59, 61 , 128. Norberg, Math. 44. Mackintosh, 41. Nyerup, Erasm. 65, 202, 203. Madhava, 146. Nyrup, N. 10. Madhusudana Misra, 216. Magha, 110, 189. Padmanabadatta, 23. Magnussen, 51. Paksha Dhara Misra, 117. Maheswara, 34. Palmblad, VV. 42. Mayer, Friedr. 72, 84, 95. Panchaisec'ha, 150. Majewsky, W. S. 27, 52. Panini, 20, 86. 227 Paolini, 15, 24, 25. Riemschneider, A. W. 212. Parraud, 95, 203. Ritter, Carl. 42, 65, 69, 71, 132, Parthasarat'hi Misra, 145. 140, 141. Patanjali, 142, 154, 155. Rixner, Th. A. 83. Paulinus a S. Bartholomaeo, 2, 14, Roebuck, Thomas, 20, 35, 54, 200. 17, 24, 33, 43, 47, 50, 70, 89, Rolamba Raja, 178. 191. Rosen, 32, 73, 121. Paulus, Heinr. Eberh. 203. Rosenmuller, Em. Fr. Carl. 28. Pileur, H. A. 44. Rousseau, Sam. 36, 139. Pingala, 86, 187. Riickert, Friedr. 109. Pingalanaga, 187. Rudiger, 39, 51,57. Polier, 73, 91, 117. Rudra Deva, 217. Du Pons, 9, 17. Prajnya Bhatta, 171. Price, W. 29, 57. Sabara Swami Bhatta, 145. Prichard, 40, 46, 48, 49, 51. Sacalya, 18. Punya, 171. Sacatayana, 18. Purur Vadyar, 138. Sadananda, 81. Purushottumu, 35. Sadanandana, 146. Sancara, 75, 146. A nli a run 7J. 7^ 77 Qf\ l f: 4 Rada Canla Deb. 37. Radhacanta Sarman, 126. cnarya., /4, /o, / /, oU, Io4, 192. Raffles, 3, 42. Sanc'hya-Bhashya, 150. Raghavananda, 145. Chandrica 150 Raghumani Bhatta Charya, 37. totwi m m H' 1 ^f 1 IdlWd CdUnilHU, 1OU. Raghunandana, 138. Sanc'hya, 144, 148,164. Raja Munja, 174. Sankara Dikshita, 218. Bhoja, 174. Sama Raja Dikshita, 218. Rama Crish'na Dikshita, 81. S'arngadhara, 192. Ramakrishna Tfrtha, 82. Sarngi Deva, 208. Bhattacharya, 150. Schlegel, Aug. W. v. 10, 11, 15, 31, Raraachandra, 21, 67. 35, 37, 46, 47, 53, 54, 65, 76, 93, Rames'wara, 175. 96, 106, 108, 118, 120, 122, 124, 155, 182, 189, 190. 138. Schlegel, Friedr. 9, 30, 89, 95, 109, Rasa Gangadhara, 186. 132, 141,211,213,214,222. Rask, R. K. 14, 51. Schleiermacher, Dr. 2, 12. Raspe, Rud. Erich. 130. Schlosser, 132. Reland, Hadrian, 40. Schmidt, J. J. 14. Remusat, Abel. 24, 37, 62, 136, Schmithenner, Fried. 47, 50. 140, 151. Schnurrer, C. F. 203. Retneswara Mahopadhyaya, 186. Schoell, F. 51. Rhode, J. G. 65, 84, 122, 132, 141, Schultens, H. A. 201. 213. Schultz, 108, 111, 114. 228 Scott, 222. Sehl/201. Semler, C. A. 122. Shri Harscha, 107. Shueckh Ubool Fuzl, 200. Sidambala Vadyar, 123, 138, 190. Silvestre de Sacy, 197, 199, 201. Sivadasa, 222. Somadeva, 190, 214. Somanatha, 145. Sonnerat, 60, 71, 76, 89. Sriharca, 190. Sri Krishna Tarkalankara, 138. Sri Lalkab, 200. SriVara, 171. St. Croix, 75, 88, 90, 118. Stahl, 166. Stewart, Dugald, 47. , Charles, 199. Strachey, Edward, 169. Strange, Thomas, 139. Sugata, 144. Sundara, 192, 218. Sutherland, J. C. C. 139. SyamaLada, 111. Tadj-Eddin, 199. Tandavigia Mudaliyar, 197. Taylor, John, 58, 167, 168, 212. Tennemann, 38, 141. Tod, James, 58, 88. Trivicrama, 109. Tychsen, 59. Ubhatta, 178. Upavarsha, 80. Vachespati, 35, 81, 150, 155. Misra, 150. Vadaraja, 22. Vallencey, K. 127. Valmiki, 117. Vamana Acharya, 186. Varanasi, 19. Vater, Joh. Severin, 10, 11, 32.. 42, 44, 48, 50. Veda Vyasa, 81, 89, 155. Vijnyana-Bhicshu, 155. Visa'kha Datta, 213. Vishnu Chandra, 167. Vishnu Sarma, 195, 197. Viswanath Kaviraja, 186. Bhattacharya, 147. PancrTanana Bhatta, 147. Visweswara, 217. Volgraf, 203. Volney, Comte, 4, 12, 13. Vopadeva, 22, 23, 32, 89. Vritticara, 145. Vyasa, 11, 69, 80, 81, 89, 108, 117, 140, 142, 182. Vyasasraraa, 81. Wagner, A. 47, 50. Wait, Dr. 45, 48. Ward, William, 33, 34, 36, 60, 91, 110, 118, 147, 150, 191. Warren, John, 166, 167, 169. Watson, C. F. 52. Weber, Lucian, 203. Wesdin, I. Ph. 24. White, 84. Wilford, F. 116, 175,214. Wilkins, Charles, 10, 15, 26, 32, 55, 56, 58, 92, 94, 109, 120, 129, 197, 202. Wilson, Horace Hayman, 15, 25, 32, 34,36,37,41,54,56,61,70,88, 110, 114, 125, 170, 171, 175, 178, 186, 193, 195, 204,209,213,214. Windischmann, Dr. K. J. 30. Wynch, P. M. 138. Yagnyavalkia, 138. Yeates, William, 27, 37. Yc'.ga, 148. Ziegenbalg, 9. INDEX OF WORKS. Aasjanorwa, 192. Bhasha Paricheda, 147. Abhirama Mani, 218. Bhashyum, 75. Adhyaya, 81. Bhatavidya, 177. Adhyatma Raroayana, 117. Bhavishya Purana, 125, 175. Adorbo, 72. Bhoga Prahbendha, 191. Agada, 177. Bhoga Charitra, 191. Agni Purana, 87, 124, 188. Bhoja-prati-desa-vyavast'ha, 174. Alankara Kaustubha, 186. Bhoiimi Khandara, 125. Alankdra Suvaswa, 186. Bhugola Sangraha, 175. Al Sirajiyyah, 137. Bhuvana Cosa, 87, 173, 175. Amera cosha, 33, 35. Bija Ganita, 169. Amara-Sataka, 35. Bodcha Charitra, 172, 184. Amaru, 192. Brahma, 72. Anarghya-Raghavah, 214, 217. Brahma Mimansa, 80, 82. Angas, 17. Brahma Siddhanta, 169. Anvari Soohyly, 199. Brahma-Sootra, 75, 80. Arthee Prekash Shastre, 125, 129. Brahma Vaivartika Purana, 124. Aswin, 176. Brahman, 77. Atharvana Veda, 72, 78, 176. Brahmanda Purana, 176. Athrban, 72, 83. Brahmanavilapah, 111. Atma Bod'h, 212. Butteesee Sing Hasunu, 190. Ayeen-Akberi, 92. Ayur Veda, 176. Cadambari, 194. Calila and Dimna, 199. Bagavadam, 76, 89, 90. Camarupa and Camalata, 215. Baghavata, 72, 87, 88, 89, 176. Capila-Bhashy, 149. Bahikavarnana, 113. Carica, 150. Bajikarana, 17V. Casica Vritti, 19. Barah Masa, 167. Cat'haca, 82. Batris Singhasan, 220. Cat'hamrita-Nichte, 194. Bauddhas, 162. Cat'havalli, 82. Bedang Schaster, 129. Caushitaci, 82. Beital Pachisi, 172, 222. Chadda Karinaga Mandanam, 127. Bhagavat-Gita, 93, 155, 156, 182, Chama, 72. 189. Chanakya, 164. Bhamani Vilasa, 192. Chandana, 192. Bhamatt, 81. Chandi, 192. ft 230 Chandrabhishekah, 214. Chandrica, 24. Chandika, 123. Chandra 17. Chavacas, 144. Chandasang Mandjari, 189. Ch'hand6gya, 82. Ch'hapana Desa, 175. Chikitsa St'haua, 178. Chikitsa Sata Sloka, 179. ChitraYajna, 219. Chora-Panchasica, 192. Chunda Stotra, 192. Csh6tra-Samasa, see Shetra, 173. Cumara-Palacharitra, 172. Cumara Sambhava, 190. Cumarila Bhatta, 145. Dacsha C'hand'aca, 175. Dasa Cumara Charitra, 198, 222. Dataka Chandrika, 138. Dataka IMimansa, 137, 138. Daya-Crama-Sangraha, 138. Daya Bhaga, 137, 138. Day a Tatwa, 138. Desanirnaya, 176. Desa-vali Crita-dhara-vara-vali, 175. Devi Mahatmya, 94, 124. Dhananjaya Vijaya, 217. Dharanicosha, 35. Dharma Sastra Manava, 135. Dherma Purana, 127. Dhurtta Narttatea, 219. Dhurtta Samagama, 216,219. Divagarum, 41. Divirupa Kosha, 35. Djedir 72, 83. Dutaugada, 218. Ecacshara, 35. Eyari danish, 199, 200. Ezour-Vedam, 71, 72, 73, 74, 75, 76, 90, 118. Furaiz-i-irtazeeah, 137. Galava-tantra, 175. Ganita Adhyayaya, 167. Garsunti, 172. Ghata Karparam, 35, 193. Ghantapatha, 172. Gitagovinda, 183, 211. Gola Adhyaya, 167. Goroo Mooka, 172. Goroo Nanick, 172. Hanuman Nataka, 217. Hara pradipika, 179. Harivansa, 115, 214. Haravulee, 35. Hasyarnava, 216, 219. Hema-chandra-Cosha, 35. Hidimbabadhah, 111. Hit6padesa, 29, 194, 197. Hoima, 35. Homain Nameh, 202. Indra, 17. Indralokagamanam, 108, 111. Isavasyam, 74, 82. Iscias, 219. Isopanishad, 74. Ithiasas, 72. Jainas, 162. Jains, (derivation of the word, Asiatic Journal, April, 1832,) 128. Jajadeva, 182. Joya Vasishtha, 155. Juldumum, 108. Jyatisha Tatua, 167. Kala Sankalita, 166, 169. Kalpa St'hana, 178. Kandon, 88. Kansa Badha, 218. Kann Bibak, 163. Karma I.otchana, 139. 231 Katha Sarit Sagara, 220. Markandeya Purana, 124, 176. Kaumarabhritya, 177. Mayuc'hamala, 145. Kautuka Suvaswa, 219. Medinee, 35. Kavyadersa, 186. Medini Cosa, 35. Kavi Kalpa Druma, 32. MighaDuta, 182, 191. Kavita Kamayuna, 120. Migrankalekha, 217. Kavya Prakasa, 186. Mimansa, 142, 144. Kavyatankara Vritti, 186. Mimansa-nyaya-viveca, 145. Kaya Chikitsa, 177. Mitakshara Darpana, 136, 137. Kena Upanishad, 77, 82. Mitakshara Dharma Sastra, 136. Khirud Ufroz, 200. Moallaka de Lebid, 201. Kirata Arjuniya, 172. Mohadmudgara, 164. Kitab Muhaberat, 92. Mrichchakati, 209, 215. Kiratyooneeyu, 172. Mrita Sanjivini, 187. Kudma, 176. Moferriholkolub, 199. Kumara Sambhawa, 127. Mudra Rakhesa, 209, 213. Kurma Purana 135. Mugdabodha, Mugdhabodha.Moogd- Kurmon, 88. boodha, 23. Kuvalayamanda, 186. Mugdab6dhatika, 22. Miind'aca, 82. Munja-prati-dsa-vyavast'ha, 174. Lachmeer, 192. Murari Nataka, 217. Laghu Kaumudi, 22. Lalita Madhava, 215. Lilavati, 86, 167. Naishadiya Tscharita, 107. Nala Daya, Nalodaya, 107, 108. Nala Champu, 109. Madhya Caumudi, 22. Nama Parayana, 24, 33. Madhya Menorama, 22. Narasinha, 176. Madhuraniruddha, 218. Nataka, 206. Maghu Kavyu, 110. Naya-mala-vistara, 146. Maha Bashya, 19, 154. Neardirsen Schaster, Ni-a-dr-szcna Mahabharatta, 88, 90, 92, 96, 109, Schastra, 129. 114, 155, 174. Neschadtya, 190. Mahakavya, 107. Nidana St'hana, 178. Mahavira Cheritra, 216. Nflf Sastra, 195. Maheshwara, 17. Nyaya, 142, 145, 147. Malati i Madhava, 209, 214. ci__ *. tr * i A* Malavikagni Mitra, 213, 217. Manava Sastra, 131, 132, 135. Mandhaka Opinishud, 78. Pada, 81. Mantra, 66, 73. Pada Yo'janica, 75. Manu-Sang-HitS, 135. Paddhati, 192. Matsya, 176. Padma Purana, 125. i i 232 Pantanjala Bhashya, 155. Sabadasacti Prakarita, 23. Sutra Vritti 155 Sabara Bhashya, 145. Panchopakhyana, 195. Sabda Caustubha, 21. Pancha Tantra, 194, 197. Sabda Kalpa Druma, 37. Pantschalakchama, 87. Sahitya Derpana, 186. Parbuden Chanden Oudi, 222. Sahityavidyadhari Tika, 107, 188. Pariesha, 188. Sakontala, 210. Pathayapatha, 179. Sakontala-Natak, 220. Pauranica Sanc'hya, 149. Salakya, 177. Prabhacara, 145. Salgu, 176. Prabod'h Chandro'daya, 212. Sam, Beid, 72, 83. Prachanda Pandava, 217. Sama Veda, 72, 77. Pracriya Caumudi, 67. T>i>os1Tii>vt*iVii IT^io'iTO O1 ft Sanc'hyaya, 142, 150. Sara 119 150 .rrauyumnna \ ijaya, Zlo. T>foVi-ifi T%O Caumudi 150 1 rukni], I-)-. Pranta Menorama, 21. Sanc'hya Carica, 150, 151. Pras'na S'wetas'watara 8'^ Pravachana 149 151 Prasnottara Mala, 192. Sangita Retnakara, 208. Purana, Puranam, Puranon, 72, 86, Sanhita, 67, 72. 87. Sapta Sati, 192. Puranart Haprecasa, 126. Saraswati Kanthabharana, 186. Poorooshu Pureckshya, 163. Sarasvata, 24, 36. Purva Mimansa, 80. Sareda Tilaka, 217. S'arira St'hana, 178. Raghava Pandaviya, 172. S'ariraca Bhashya Vibhaga, 81. Raghevansa, 127, 172, 189. Mimansa, 80. Raja Vartica, 150. Sarvamedha, 74. Martanda. 155. Sarwaswa Purana, 127. Taringfni, 170. Sastra, 128. Raiavali, 171. Dipica 115 Yali Pataca 171 Satacas, 198. Rak, Beid, 72, 83. Sausruta, 178. RamaLila,215. Schastra Bhade, 129. Ramayana, 88, 90, 117. Sheeve Purana, 125. Rasa Manjari, 186. Shri Bhagvat, 96. Rasa Taringini, 186. Bhagavata Purana, 127. Rasayana, 177. Shunkara-Charyu, 78. Retnavali, 209, 216. Siddhanta Kaumudi, 17, 21. Rhatta Kavva 23. Muktavali 1 47 Rick 72. Siromani 1 69 Rig Veda, 72. Sidharubam, 24, 89. Ritu Sanhara, 193. Singaassun Buttressec, 220. Rogantaka Sara, 179. Siromani, 167. Kupakas 207. Sirr-i-Akbar, 79. 233 Sisupala Badha, 110. Siva Sahasra Xaraa, 126. Slokaratchanavidi, 189. Sri Jaina Raja Taringini, 171. Sri Dama Cheritra, 219. Dhatumanyari, 32. Srimahabharate Xalopakhyanam, Sringava Tilaka, 186. Sruta Bodha, 188. Subadhini, 23. Suka Saptati, 222. Sundopasundopakhyanam, 113. Sukoontula-Natuk, 210. Suryya, 86. Suryu Siddantha, 166. Sutra St'hana, 178. S6tra Vritti, 20. Taittiriyaca, 82. Tatwa Samasa, 149. Tithi Tatua, 167. Trikandusheshu, 35. Trai-locya-derpana, 173. Trailokya Dipika, 175. Tulasidasa Ramayana, 123. Udaharna, 169. Ulkhlaqui Hindee, 199, 200. Ukad Arangak, 74. Umura Coshu, 33, 34, 35. Unvar-i-Soohuelee, 199. Upa Parana, 126. Upadesa-Sahasri, 75. Upakhyauani, 93. Upakosa, 220. Upanga, 66, 86. Upanishad, 67, 75, 77, 82. Upadevas, 66, 85. Uparupakas. 207. Upnek'hat, 82, 84. Urihadaranyaki, 75. Urvassi Wikrama, 213. Urtilucti-ratna, 187. Utera Candum, Uter Kand, 123. Uttera Mimansa, 80. Uttera Rama Cheritra, 190, 209. Uttara St'hana, 178. Vaidya grantha, 178. Yaidya Sangraha, 179. Vaidyajwana, 178. Vais6shica, 142, 147, 151. Vajoupourana, 127. Vansavali, 172, 173. Varaha, 176. Varticas, 19, 146. Vavadam, 72. Vedanga, 66, 86. Vedanga Schastra, 129. Vedanta, 80, 142, 146. Calpataru, 81. Paribasha, 81. Sichamani, 81. Vara, 81. Miraansa, 82. Sara, 82, 146. Vedas, 66. Veni Samharah, 216. Vetala-Pantschavimsati, 191. Viakarana, 23. Vicrama Sagara, 175. Vidya Darpan, 164. Vidyaganita, 169. Vidagdha Madhava, 218. Viddha, Salabhanjika, 217. Vikrama Charitra, 172, 191. Vikrama and Urvasi, 209, 213, 215. Vira Metra daya, 23, 139. Vishnu Purana, 88, 123, 176. Vivadarnava-Setu, 130. Vivara Khandam De-Rita-Nitake- hara, 137, 190. Vriddha, 132. Vrihad-Aran'yaca Aitareyaca, 82. Vrihatcatha, 189,220. 234 Vrith, 22. Vyakarana, 17, 23. Yadjnadattabada, 30, 121. Yagamon, 129. Yajur Veda, 72, 73, 74. Yayadeva, 36. Yayati Cheritra, 217. Yoga Sastra, 154. Vartica, 155. Zend-Avesta, 76. Zozur, 72. CORRIGENDA. p. 3, note, read Raffles's History of Java, vol. ii, p. 369. p. 19, note, 1. 14, For Varanais, read Varanasi. p. 16, 1. 7, read, of the Greek, Latin, German, and Sclavonic. p. 41, 1. 12, For is, read are. p. 70, 1. 20, For propably, read probably. p. 72, last line, For is, read are. p. 77, 1. 20 23, substitute, Upanishad, a commentary upon the Sama Veda, in Sanscrit, published by Rammohun Roy, Calcutta, 1818, 8vo., printed in Bengali character. p. 86, 1. 9, For Bhanar& Charyya, read Bhascaracharya. p. 109, For Dushwanta, read Dushmanta, all through the article, p. 128, 1. 18, For Sasta, read Sastra. p. 131, 1. 29, For Hared, read Nared. p. 152, 1. 24, For Mahesnara, read Maheshwara. p. 163, note, last line but one, For Talmul, read Tamul. p. 176, 1. 1, For Kudma, read Kurmar. * University of California SOUTHERN REGIONAL LIBRARY FACILITY 405 Hilgard Avenue, Los Angeles, CA 90024-1388 Return this material to the library from which it was borrowed. 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