Handbook of Universal Literature, From the Best and Latest Authorities

by Anne C. Lynch Botta

SANSKRIT LITERATURE.

1. The Language.—2. The Social Constitution of India. Brahmanism.—3. Characteristics of the Literature and its Divisions.—4. The Vedas and other Sacred Books.—5. Sanskrit Poetry; Epic; The Ramayana and Mahabharata. Lyric Poetry. Didactic Poetry; the Hitopadesa. Dramatic Poetry.—6.. History and Science.—7. Philosophy. 8. Buddhism.—9. Moral Philosophy. The Code of Manu.—10. Modern Literatures of India.—11. Education. The Brahmo Somaj.

1. THE LANGUAGE.—Sanskrit is the literary language of the Hindus, and for two thousand years has served as the means of learned intercourse and composition. The name denotes cultivated or perfected, in distinction to the Prakrit or uncultivated, which sprang from it and was contemporary with it.

The study of Sanskrit by European scholars dates less than a century back, and it is important as the vehicle of an immense literature which lays open the outward and inner life of a remarkable people from a remote epoch nearly to the present day, and as being the most ancient and original of the Indo-European languages, throwing light upon them all. The Aryan or Indo-European race had its ancient home in Central Asia. Colonies migrated to the west and founded the Persian, Greek, and Roman civilization, and settled in Spain and England. Other branches found their way through the passes of the Himalayas and spread themselves over India. Wherever they went they asserted their superiority over the earlier people whom they found in possession of the soil, and the history of civilization is everywhere the history of the Aryan race. The forefathers of the Greek and Roman, of the Englishman and the Hindu, dwelt together in India, spoke the same language, and worshiped the same gods. The languages of Europe and India are merely different forms of the original Aryan speech. This is especially true of the words of common family life. Father, mother, brother, sister, and widow, are substantially the same in most of the Aryan languages, whether spoken on the banks of the Ganges, the Tiber, or the Thames. The word daughter, which occurs in nearly all of them, is derived from the Sanskrit word signifying to draw milk, and preserves the memory of the time when the daughter was the little milkmaid in the primitive Aryan household.

It is probable that as late as the third or fourth century B.C. it was still spoken. New dialects were engrafted upon it which at length superseded it, though it has continued to be revered as the sacred and literary language of the country. Among the modern tongues of India, the Hindui and the Hindustani may be mentioned; the former, the language of the pure Hindu population, is written in Sanskrit characters; the latter is the language of the Mohammedan Hindus, in which Arabic letters are used. Many of the other dialects spoken and written in Northern India are derived from the Sanskrit. Of the more important among them there are English grammars and dictionaries.

2. SOCIAL CONSTITUTION OF INDIA.—Hindu literature takes its character both from the social and the religious institutions of the country. The social constitution is based on the distinction of classes into which the people, from the earliest times, have been divided, and which were the natural effect of the long struggle between the aboriginal tribes and the new race which had invaded India. These castes are four: 1st. The Brahmins or priests; 2d. The warriors and princes; 3d. The husbandmen; 4th. The laborers. There are, besides, several impure classes, the result of an intermingling of the different castes. Of these lower classes some are considered utterly abominable—as that of the Pariahs. The different castes are kept distinct from each other by the most rigorous laws; though in modern times the system has been somewhat modified.

THE RELIGION.

In the period of the Vedas the religion of the Hindus was founded on the simple worship of Nature. But the Pantheism of this age was gradually superseded by the worship of the one Brahm, from which, according to this belief, the soul emanated, and to which it seeks to return. Brahm is an impersonality, the sum of all nature, the germ of all that is. Existence has no purpose, the world is wholly evil, and all good persons should desire to be taken out of it and to return to Brahm. This end is to be attained only by transmigration of the soul through all previous stages of life, migrating into the body of a higher or lower being according to the sins or merits of its former existence, either to finish or begin anew its purification. This religion of the Hindus led to the growth of a philosophy the precursor of that of Greece, whose aims were loftier and whose methods more ingenious.

From Brahm, the impersonal soul of the universe, emanated the personal and active Brahma, who with Siva and Vishnu constitute the Trimurti or god under three forms.

Siva is the second of the Hindu deities, and represents the primitive animating and destroying forces of nature. His symbols relate to these powers, and are worshiped more especially by the Sivaites—a numerous sect of this religion. The worshipers of Vishnu, called the Preserver, the first-born of Brahma, constitute the most extensive sect of India, and their ideas relating to this form of the Divinity are represented by tradition and poetry, and are particularly developed in the great monuments of Sanskrit literature. The myths connected with Vishnu refer especially to his incarnations or corporeal apparitions both in men and animals, which he submits to in order to conquer the spirit of evil.