Wilson Philological Lectures on Sanskrit and the Derived Languages c7.2

c7.2

In the last lecture we traced the development of the Sanskrit language until it assumed the form in which it is usually called classical Sanskrit. This form it acquired several centuries before Christ, as I shall hereafter endeavour to show, but it has since preserved it unaltered. The reason is that the number of people using it has been growing smaller and smaller, and now for a considerable period it has remained confined to a few learned men who devote long time to its study and use it only for religious and philosophical purposes. But in so far as it has been used for these purposes it has not been free from change, as was pointed out on the last occasion. The style and modes of expression used by Gadâdhara Bhaṭṭâchârya, the great Naiyâyika of modern times, are not the same as those of Kaṇâda, Gotama, and Vâtsyâyana, nor those used by Nâgojibhaṭṭa, the same as those of Kâtyâyana and Patañjali. Bnt all these changes have followed one direction. The efforts of our modern writers have been mostly, if not altogether, directed to systematizing and reducing to an accurate and definite shape the conceptions of those ancient sages, and no new ideas or methods of thought have arisen. They have thus elaborated a highly artificial style, abounding in abstract terms. In other branches of the literature also, we may discover some peculiarities and corruptions of diction and manner. But still, making due allowance for all this the generally received standard of good and correct Sanskrit is the same as it was many centuries ago. There are certain models which modern writers and speakers have to conform to. When, however, a language is living, that is, is used by people generally and in matters of every-day life, it must undergo very great changes. Men will not waste time and trouble in accurately ascertaining and imitating the pronunciation of their fathers, or reproducing exactly the several grammatical forms used by their predecessors. All that is necessary is that they should make themselves understood. Old modes of thinking give place to new ones, and new ideas spring up; and both must be represented in the language that is used. Sometimes accidents in the history of a race, such as its coming in contact or being incorporated with another race, serve to transform its language within a short time. But the alterations that occur from these and other causes obey certain laws; and hence the possibility of a Science of Language. Now, by the operation of influences such as these, Sanskrit was, in very remote times, corrupted, and new dialects arose from it. We should have known nothing of these if they had not been preserved in their literatures. Of these dialects that which approaches Sanskrit the most is the Pâli. This is the sacred language of the Buddhists of Ceylon, Siam, and Burmah, and possesses an extensive literature. I will introduce my remarks on this dialect by placing before you a specimen:—