the eastward or weftward, remains an uncertainty. We have certain accounts that the veffels that imported this article were long detained, or did not return in much less than a year. It is therefore probable that they wintered, during the violence of the SW. monfoon, either at Ceylon, or on the north-east coast, and compleated their voyages during the moderate part of the other

monsoon.

ON

XVIII.

ON THE

Literature of the Hindus, from the Sanfcrit,

THE

COMMUNICATED BY

GOVERDHAN CAUL,

With a short Commentary.

THE TEXT.

HERE are Eighteen Vidya's, or Parts of true Knowledge, and fome branches of knowledge falsely so called, of both which a fhort account fhall here be exhibited.

The first four are the immortal Véda's, evidently revealed by GOD; which are entitled, in one compound word, Rigyajuhsámáť harva, or, in feparate words, Rich, Yajush, Saman, and Atharvan. The Rigvéda confifts of five fections; the Yajurvéda, of eighty-six; the Sámavéda, of a thousand; and the Atharvaveda, of nine; with eleven hundred śác'ha's, or branches, in various divifions and fubdivifions. The Veda's, in truth, are infinite; but were reduced by Vyása to this number and order: the principal part of them is that which explains the duties of man in a methodical arrangement; and in the fourth is a fyftem of divine ordinances.

From these are deduced the four Upavédas, namely, Ayush, Gandharva, Dhanush, and St'hápatya; the first of which, or Ayurvéda, was delivered to mankind by Brahmá, Indra, Dhanwantari, and five other Deities; and comprizes the theory of diforders and medicines, with the practical methods of curing difeafes. The fecond, or mufick, was invented and explained by Bharata: it is chiefly useful in raising the mind by

3

devotion

devotion to the felicity of the Divine Nature. The third Upavéda was compofed by Viswamitra on the fabrication and use of arms and implements handled in war by the tribe of Cshatriya's. Viswacarman revealed the fourth in various treatifes on sixty-four mechanical arts, for the improvement of fuch as exercise them.

Six Anga's, or bodies of learning, are alfo derived from the fame fource: their names are, Sicsha, Calpa, Vyácarana, Ch'handas, Jyótith, and Niructi. The first was written by Pánini, an infpired faint, on the pronunciation of vocal founds; the second contains a detail of religious acts and ceremonies from the firft to the laft; and from the branches of these works a variety of rules have been framed by Aswalayana, and others. The third, or the grammar, entitled Pániniya, confifting of eight lectures or chapters, (Vriddhiradaij, and fo forth,) was the production of the three Rishi's, or holy men, and teaches the proper difcriminations of words in conftruction; but other lefs abftrufe grammars, compiled merely for popular use, are not confidered as Anga's. The fourth, or prosody, was taught by a Muni, named Pingala, and treats of charms and incantations, in verfes aptly framed and variously measured; fuch as the Gayatri, and a thousand others. Astronomy is the fifth of the Védánga's, as it was delivered by Súrya, and other divine perfons: it is neceffary in calculations of time. The sixth, or Niructi, was compofed by Yásca (fo is the manufcript; but perhaps, it fhould be Vyása) on the fignification of difficult words and phrases in the Véda's.

Lastly, there are four Upanga's, called Purána, Nyáya, Mímánsà, and Dherma sástra. Eighteen Purána's (that of Brahma and the reft) were compofed by Vyása for the inftruction and entertainment of mankind in general.

Nyáya

The

Nyaya is derived from the root ni, to acquire or apprehend; and, in this fenfe, the books on apprehension, reasoning, and judgment, are called Nyaya. principal of thefe are the work of Gautama, in five chapters; and that of Canada, in ten: both teaching the meaning of facred texts, the difference between juft and unjuft, right and wrong, and the principles of knowledge, all arranged under twenty-three heads. Mímánsa is alfo two-fold; both fhowing what acts are pure or impure, what objects are to be defired or avoided, and by what means the foul may afcend to the First Principle. The former, or Carma Mímánsà, comprized in twelve chapters, was written by Jaimini, and difcuffes queftions of moral duties and law. Next follows the Upásaná Cánda in four lectures, (Sancarshana and the reft,) containing a furvey of religious duties; to which part belong the rules of Sándilya, and others, on devotion and duty to GOD. Such are the contents of the Púrva, or former, Mímánsà. The Uttara, or latter, abounding in queftions on the Divine Nature, and other fublime fpeculations, was compofed by Vyása, in four chapters and sixteen fections: it may be confidered as the brain and fpring of all the Anga's; it exposes the heretical opinions of Rámánuja, Mádhwa, Vallabha, and other fophifts; and, in a manner fuited to the comprehenfion of adepts, it treats on the true nature of Ganésa, Bháscara, or the Sun, Nilacanta, Lacshmi, and other forms of One Divine Being. A fimilar work was written by Srisancara, demonftrating the fupreme power, goodness, and eternity of GOD.

The Body of Law, called Smriti, confifts of eighteen books, each divided under three general heads, the duties of religion, the administration of justice, and the punishment or expiation of crimes. They were delivered, for the inftruction of the human fpecies, by Menu, and other facred perfonages.

As to Ethicks, the Véda's contain all that relates to the duties of kings; the Purána's, what belongs to the relation of hufband and wife; and the duties of friendfhip and fociety (which complete the triple divifion) are taught fuccinctly in both: this double divifion of Anga's and Upanga's may be confidered as denoting the double benefit arifing from them in theory and practice.

The Bhárata and Rámáyana, which are both epick poems, comprize the most valuable part of ancient history.

For the information of the lower claffes in religious knowledge, the Pásúpata, the Pancharátra, and other works, fit for nightly meditation, were compofed by Siva, and others, in a hundred and ninety-two parts on different fubjects.

What follow are not really divine, but contain infinite contradictions. Sánc'hya is twofold; that with Iswara, and that without Iswara. The former is entitled Pátanjala in one chapter of four sections, and is ufeful in removing doubts by pious contemplation: the second, or Cápila, is in fix chapters on the production of all things by the union of Pracriti, or nature, and Purusha, or the first male: it comprizes alfo, in eight parts, rules for devotion, thoughts on the invifible power, and other topicks. Both thefe works contain a ftudied and accurate enumeration of natural bodies and their principles; whence this philofophy is named Sánc'hya. Others hold, that it was fo called from its rechoning three sorts of pain.

The