The History of Indian Literature c6: Table of Contents

The History of Indian Literature c6

Language: English

Antiquity of Indian literature, 2; proved by geographical evidence, 3-4; by internal evidence from the history of the Hindú religion, 5; by evidence drawn from the language, 6; want of external chronology, 7.

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FIRST PERIOD—VEDIC LITERATURE.

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PRELIMINARY SURVEY, . . . . . . 8-30

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(1.) *The Saṃhitás*, 8-11.

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Saṃhitás of the three older Vedas, 8-9; mutual relation of these three Vedas, 9-10; period of their final compilation, 10; Saṃhitá of the Atharvan, 11.

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(2.) *The Bráhmaṇas*, 11-15.

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Their character, 12, and origin, 13; mutual relation of the Bráhmaṇas of the several Vedas, 14; their common name Śruti, 15.

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(3.) *The Sútras, &c.*

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Their character and origin, 16; Śrauta-Sútras, 17; Gṛihya- or Smárta-Sútras, 17; gradual transformation of the original Smṛiti (Custom and Law), 17, 18; origin of caste, 18; connection between the Gṛihya-Sútras and the legal literature, 19-20; linguistic Sútras, their origin, 20, 21; character of the time in question, 21, 22; Prátiśákhya-Sútras, 23; metric, 23; Anukramaṇís, 24; tradition—Bṛihaddevatá, 24; Nighaṇṭu, Nirukti, the Vedáṅgas, 25; science of grammar, 26; philosophical speculation, 26 ff.; names applied to the early sages, 28; Upanishads, Áraṇyakas, 28, 29; astronomy and medicine, 29, 30.

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A.*—RIGVEDA, . . . . . . . 31-62

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(a) *Saṃhitá*, 31-44.

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Its divisions, 31, 32; Śákala and Báshkala recensions, 32; Várkali, the school of the Śunakas, 33; Śaunaka, Pañchála Bábhravya, 34; mythology of the primitive Indo-Germanic time, 35; Persian and Indian cycles of legend, 36, 37; mode of life of the Indians in their ancient home, 37, 38; reasons why they left their ancient homes, 38, 39; different constituents of Ṛigveda-Saṃhitá, 39; gods to whom the hymns are addressed, 40; exegetic literature connected with the Saṃhitá: Yáska, 41; Sáyaṇa, 41, 42; editions, translations, &c., 43, 44.

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(*b*) *Bráhmaṇas*, 44–52. Aitareya- and Śáṅkháyana-Bráhmaṇas, 44; data therein bearing on time of their composition, 45; they presuppose earlier compositions with similar contents, 45–47; fables and legends contained in these two Bráhmaṇas, 47; the Áraṇyakas of the Ṛik: Aitareya-Áraṇyaka, 48 ff.; Kaushítakáraṇyaka, Kaushítakopanishad, 50, 51; Śaṃkara’s commentaries on the Upanishads, 51; Váshkala-Upanishad, 52.

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(*c*) *Sútras*, 52, 62. The Śrauta-Sútras of Áśvaláyana and Śáṅkháyana, 52 ff.; commentaries thereon, 54, 55; the Gṛihya-Sútras of Áśvaláyana and Śáṅkháyana, 55 ff.; the literature presupposed in these, 56, 57; Ṛik-Prátiśákhya, Upalekha, 59, 60; Śikshá, Chhandas, Jyotisha, 60, 61; Anukramaṇís, 61; Bṛihaddevatá, Ṛigvidhána, Pariśishṭas, 62.

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B.*—SÁMAVEDA, . . . . . . . . 63–85

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(*a*) *Saṃhitá*, 63–66. Its arrangement, 63; the Gánas, 64; antiquity of the readings of the Sáma-Saṃhitá, 64, 65; recensions, 65; editions, &c., 65, 66.

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(*b*) *Bráhmaṇas*, 66–75. The Táṇḍya-Pañchaviṅśa-Bráhmaṇa, 66 ff.; geographical and other data contained therein, 67–68; Shaḍviṅśa-Bráhmaṇa, 69; Chhándogyopanishad, its relation to the Vṛihad-Áraṇyaka, 70, 71; literary and other data in the Chhándogyop., 71, 72; Kenopanishad, 73; the smaller Bráhmaṇas of the Sáman—Sámavidhána, &c., 74, 75.

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(*c*) *Sútras*, 75–85. Śrauta-Sútras: the Kalpa-Sútra of Maśaka, 75–76; Láṭyáyana-Sútra, 76 ff.; literature therein presupposed, 76, 77; position of non-Brahmanical tribes in this work, 77; existence of Buddhism presupposed, 78; Sútra of Dráhyáyaṇa, 79; its relation to the Sútras of the other Vedas, 80; Anupada-Sútra, 80, 81; Nidána-Sútra, 81, 82; the Pushpa-Sútra of Gobhila, 82; Sáma-Tantra, Pañchavidhi-, Pratihára-, Taṇḍálakshana-, and Upagrantha-Sútras, 83; the Gṛihya-Sútra of Gobhila, 84; the Karma-pradípa of Kátyáyana, 84; Paddhatis and Pariśishṭas, 85.

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C.—YAJURVEDA, . . . . . . 85–145

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I.—THE BLACK YAJUS, . . . . . 85–103

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(*a*) *Saṃhitás*, 85–91. Difference between the Black and the White Yajus, 86; names of the Black Yajus, 86 ff.; Charaka, Taittiríya, and Kháṇḍikíya, 87, 88; schools of the Black Yajus: Taittiríya-Saṃhitá (Ápastamba), the Káṭhaka, and the Átreyí Sákhá, 88; Saṃhitás of the Ápastamba and Átreya schools, and the Káṭhaka, 89; data contained therein, 90; Yáska's connection with the arrangement of the Saṃhitá of the Black Yajus, 91; the Mánava and the Maitra, 91.

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(*b*) *Bráhmaṇas*, 92–99. The Bráhmaṇas of the Ápastamba and Átreya schools; the Káṭhaka portion of the Taitt. Bráhmaṇa, 92; Taittiríya-Áraṇyaka, 93; Upanishads of the Taitt. Ár., 93, 94; schools of the Bhállavins, Sáṭyáyanins, Śákáyanins, &c., 95; Śvetáśvataropanishad, 96; Maitráyaṇa-Upanishad, its modern date, 97; the planets, &c., in the Maitr. Up., 98; possible relation of the work to Buddha, 99.

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(*c*) *Sútras*, 99–103. Śrauta-Sútras, 99–101; Gṛihya-Sútras, 101, 102; Prátiśákhya-Sútra, 102; Anukramaṇís, 103.

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II.—THE WHITE YAJUS, . . . . 103–145 The name explained, 103 f.; the name ‘Vájasaneya,’ 104 f.; the two schools of the Káṇvas and Mádhyaṃdinas, 105; possible connection of the Mádhyaṃdinas with the Μaδιανδινοί, 106.

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(*a*) *Saṃhitá*, 107–116. Division of the Vájasaneyi-Saṃhitá, 107; later origin of the last fifteen *adhyáyas*, 108; relation of the several parts of the Váj. S. to the Black Yajus, 108; to its own Bráhmaṇa, and to each other, 109–110; probable date of the Rudra-book, 110; the mixed castes, 111; position of the Mágadha, 111; his position in the Atharva-Veda, 112; astronomical and other data in the Váj. S., 113; position of the Kurus and Pañchálas, the names Subhadrá and Kámpíla, 114; Arjuna and Phalguna as (secret) names of Indra, 115; the *ṛichas* incorporated in the Yajus, 115, 116; editions, commentaries, 116.

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(*b*) *Bráhmaṇa*, 116–139. The Śatapatha-Bráhmaṇa, 116; its name and extent, 117; relation of the Bráhmaṇa of the Káṇva school to that of the Mádhyamdinas, 117, 118; relation of the several *káṇḍas* to the Saṃhitá and to each other, 118, 119; posteriority of the last five *káṇḍas*, 120; Agnirahasyakáṇḍa, 120, 121; Ashṭádhyáyí-káṇḍa, 121; subjects of study named therein, 121, 122; other data, 122, 123; Aśvamedha-káṇḍa, 124 ff.; Gáthás, 124, 125; position of Janamejaya, 125; of the Páriksḥitíyas, 126; the Áraṇyaka-káṇḍa, 126; the Vṛihad-Áraṇyaka:—Madhukáṇḍa, 127; its name and list of teachers, 128; Yájnavalkíya-káṇḍa, 129; Khila-káṇḍa, 130; the concluding *vaṅśa* of the Śatapatha-Bráhmaṇa, 131; probable northwestern origin of *káṇḍas* vi.–x. of the Śatap. Br., 132; the whole blended together by one arranging hand, 133; teachers mentioned in the Śatap. Br., 133, 134; legends, 134 ff.; relation of these to the Epic legends, 135; position of the Kuru-Pañchálas compared with that of the Páriksḥitas, 136; the Páṇḍavas not mentioned, 137; points of contact with the Sáṃkhya tradition, 137; with Buddhist legend, 138; commentaries on the Śatap. Br., editions, &c., 139.

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(*c*) *Sútras*, 139–145. The Śrauta-Sútra of Kátyáyana, teachers mentioned therein, 139; other data, 140; commentaries, 141; Paddhatis and Pariśisḥṭas: Nigama-Pariśisḥṭa, Pravarádhyáya, Charaṇa-vyúha; the Vaijavápa-Sútra, 142; the Kátíya-Gṛihya-Sútra of Páraskara, 142, 143; the Prátiśákhya-Sútra of the Vájasaneyi-Saṃh., 143, 144; Anukramaṇí, 144, 145.

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D.—ATHARVAVEDA, . . . . . . 145–171

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(*a*) *Saṃhitá*, 145–150. Extent and division of Atharvaveda-Saṃhitá, 145, 146; its contents and arrangement, 146; it probably originated in part with the unbráhmanised Aryans of the West, 147; data furnished by the Ath. S., the name 'Atharvan,' 148; earliest mention of this name, 149; the name 'Brahmaveda,' its meaning, 149, 150; editions, &c., of the Ath. S., 150.

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*(b) Bráhmaṇa.* The Gopatha-Bráhmaṇa, 150–151.

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*(c) Sútras,* 151–153. The Śaunakíyá Chaturadhyáyiká, 151; Anukramaṇí, 152; the Kauśika-Sútra, 152; Kalpas and Pariśishṭas, 153.

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UPANISHADS, 153–171. Number of the Upanishads, 154, 155; Upanishads belonging to the three older Vedas, 155, 156; special division of the Atharvopanishads into three groups: Vedánta, Yoga, and Sectarian Upanishads, 156; Atharvan recension of Upanishads borrowed from the other Vedas, 157. THE ATHARVOPANISHADS PROPER: (1.) *those of the Vedánta class*—the Muṇḍakopanishad, 158, 159; Praśnopanishad, 159, 160; Garbhopanishad, 160; Brahmopanishad, 160, 161; Máṇḍúkyopanishad, 161; remaining Upanishads of the Vedánta class: Práṇágnihotrop., Árshikop., 161, 162; (2) *Atharvopanishads of the Yoga class:* Jábála, Kaṭhaśruti, Áruṇika, Bhállavi, and others, 163; range of ideas and style in this class of Upanishads, 165; (3) *the Sectarian Upanishads,* 165 ff.; *(a)* those in which worship of Vishṇu (under the names Náráyaṇa, &c.) is inculcated, 166; Nṛisiṅhatápaníyopanishad, 167; Rámatápaníyopanishad, 168; Gopálatápaníyopanishad, 169; *(β)* Upanishads of the Śiva sects: Śatarudriya, Kaivalyopanishad, 169; Atharvaśiras, 169, 170; remaining Upanishads of the Śiva sects, 170, 171.

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SECOND PERIOD—SANSKRIT LITERATURE.

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WHEREIN DISTINGUISHED FROM FIRST PERIOD, . . . 175–183 Distinction in respect of language, 175; gradual development of Indo-Aryan *Bháshá,* 176; influence of Indian aborigines thereon, 177; separation of written language from popular dialects—ancient dialectic differences, 178; rock-inscriptions in popular dialects, 179; internal evidence for posteriority of second period, 180; critical condition of texts in this period—age of MSS., 181; distinction as regards subject-matter, 182; classification of Sanskṛit literature, 183.

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A.*—WORKS OF POETRY, . . . . . 183–215

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1. *EPIC POETRY,* 183–196.

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*(a) Itihása,* 183–189: forerunners of Epic poetry in Vedic period, 183; the Mahá-Bhárata, 184; existence of a work resembling it in first century A.D., 186; legend of Mahá-Bhárata, its relation to Śatapatha-Bráhmaṇa, &c., 186; text of Mahá-Bhárata, non-epic constituents, 187; Kavi translation; Jaimini-Bhárata, 189; (*b*) *Puráṇas*: their general character—ancient Puráṇas lost—absence of epic and prominence of ritual element in existing Puráṇas and Upa-puráṇas, 190, 191; (*c*) *Kávyas*, 191–196: the Rámáyaṇa, 191; its allegorical character, 192; colonisation of Southern India, 193; Rámáyaṇa the work of a single author, 193; different recensions of the text, 194; remaining Kávyas, artificial Epic, 195.

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2. DRAMATIC POETRY, 196–208.

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Origin of Drama from dancing, 196; Naṭa-Sútras mentioned in Páṇini, 197; dancing at the great sacrificial festivals, 198; alleged mention of dramas in oldest (?) Buddhistic writings, 199; age of surviving dramas, 200; no foundation for the view which places Kálidása in the first century B.C., 201, 202; internal evidence from Kálidása's dramas themselves on this point, 203; authenticity of the Málavikágnimitra, 204; age of Śúdraka's Mṛichhakaṭí, 205; subject-matter and special peculiarities of the Hindú drama, 206; possibility of Greek influence on its development, 207.

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3. LYRICAL POETRY, 208–210.

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Religious lyric, 208; Erotic lyric: Megha-dúta, &c., 209; mystical character of some of these poems—the Gítagovinda, 210.

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4. ETHICO-DIDACTIC POETRY, 210–213.

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Níti-śástras, 210; ‘Beast-Fable,’ 211; Pañcha-tantra, Hitopadeśa, 212; popular tales and romances, 213.

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5. HISTORY AND GEOGRAPHY, 213–215.

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Rája-taraṅgiṇí, 213; inscriptions, grants, and coins, 215.

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B.*—WORKS OF SCIENCE AND ART, . . . . 215–276

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1. SCIENCE OF LANGUAGE, 216–232.

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(*a*) *Grammar*, 216–225: Páṇini's Grammar, its peculiar terminology, 216; Páṇini's date—statements of the Chinese traveller Hiuan Thsang, 217; weakness of the evidence on which Böhtlingk's view rests, 218; existence of Mahábháshya in the time of Abhimanyu, 219; acquaintance with Greeks presupposed in Páṇini, 220; ‘Yavanání,’ 221; commentaries on Páṇini—Paribháshás, Várttikas, Mahábháshya, 222; date of Kátyáyana, 222; of the Mahábháshya, 223; critical condition of the text of Páṇini, 224; Gaṇa-páṭha, &c., 225; other grammatical systems, 226. (*b*) *Lexicography*, 227-230: Amara-kosha, no foundation for the view which places it in the first century B.C., 228; internal evidence against this view, 229; age of the work still uncertain, 230; Dhátu-páṭhas, 230. (*c*) *Metric, Poetics, Rhetoric*, 231, 232: Chhandaḥ-śástra of Piṅgala, Alaṃkára-śástra of Bharata, Sáhitya-darpaṇa, 231.

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2. PHILOSOPHY, 232-246.

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High antiquity of philosophical speculation among the Hindús, 232; 'Development,' 'Arrangement,' 'Creation' theories of the world, 233; gradual growth of these theories into philosophical systems, 234; the Sáṅkhya-system, 235, 236; the Yoga-system, 237; Deistic sects, 238; influence of Sáṅkhya-Yoga on development of Gnosticism and Súfism, 239; the two Mímáṅsás, 239; Karma-Mímáṅsá-Sútra of Jaimini, 240; Brahma-Mímáṅsá-Sútra of Bádaráyaṇa, 242; age of Bádaráyaṇa, 243; the two logical systems, Nyáya and Vaiśeshika, 244; Heterodox systems, 246.

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3. ASTRONOMY AND AUXILIARY SCIENCES, 246-264.

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Antiquity of astronomy, 246; solar year, quinquennial cycle, Yugas, 247; the lunar asterisms, 247; mention of these in Ṛik-Saṃhitá, 248; Jyotisha, 249; the planets, 249; their peculiar Indian names and number, 250; importance of Greek influence here, 251; relations of Greeks with India, 251; the Yavanas, teachers of the ancient Indian astronomers, 252; 'Ptolemaios,' 'Asura-Maya,' 253; Romaka-Siddhánta, Paulíśa-Siddhánta, 253; Greek terms in Varáha-Mihira, 254, 255; further development of Indian astronomy: Hindús the teachers of the Arabs, 255 (also in algebra and arithmetic,—the arithmetical figures, 256), and through the Arabs, of European mediæval astronomers, 257; Áryabhaṭa, 257; the five Siddhántas, 258; Brahmagupta, Varáha-Mihira, 259; date of Varáha-Mihira, Śatánanda, and Bháskara, 260, 261; Albírúní's statements regarding Bháskara (?), 262. Later period: Arabs in turn the teachers of the Hindús in astrology, 263; Arabic technical terms in Indian and European astrological works, 263, 264; lore of omens and portents, 264; magic, &c., 264.

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4. MEDICAL SCIENCE, 265–271.

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Its earliest representatives, 265; Charaka, Suśruta, Dhanvantari, 266; Śálihotra, Vátsyáyana, 267; uncertain date of extant medical works, 268; Hindú medicine apparently an independent development, 269; questionable authenticity of existing texts, 269; importance of Indian medicine, 269; its influence on Arabs, 270.

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5. ART OF WAR, MUSIC, FORMATIVE AND TECHNICAL ARTS, 271–276.

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Art of war (Dhanur-veda): Viśvámitra, Bharadvája, 271; music (Gándharva-veda), 271 (musical notation, 272); Artha-śástra, 273: painting and sculpture, 273; architecture, 274; technical arts, 275.

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C.*—WORKS ON LAW, CUSTOM, AND RELIGIOUS WORSHIP, . . . . . . . 276–283

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The Dharma-Śástras, 276; Code of Manu, Brahmanical organisation as here presented, 276; highly developed judicial procedure here exhibited, 277; connection of Dharma-Śástras with Grihya-Sútras, 277, 278; critical questions connected with existing text of Manu, 279; different redactions of Manu and the other Dharma-Śástras, number of these, 280; relation of Manu’s Code to that of Yájnavalkya, date of the latter, 280, 281; Epic poetry and Puráṇas also sources for Hindú law, 282; modern jurisprudence, 282; Dekhan the chief seat of literary activity after eleventh century, 283.

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D.*—BUDDHISTIC SANSKṚIT LITERATURE, . . . 283–310

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Buddhism, its origin from Sáṃkhya doctrine, 284; relation of Buddhist legend to the later portions of Vedic literature, 285; princes of same name in Buddhist legend and Śatapatha-Bráhmaṇa, 286; position in former of Kuru-Pañchálas, Páṇḍavas, Mágadhas, 286, 287; Buddhist eras, 287; discordance of these with other historical evidence, 287; earliest demonstrable use of these eras, 288; Buddha’s doctrine, 288; his novel way of promulgating it, and opposition to Brahmanical hierarchy, 289; tradition as to redaction of Buddhistic sacred scriptures, Northern and Southern, 290; mutual relation of the two collections, 292; Páli historical literature, 293; scriptures of Northern Buddhists, their gradual origin, 294; language in which Southern scriptures were at first preserved different from that in which the Northern scriptures were recorded at third council, 295, 296 (Jaina-literature, 296) ; data furnished by Buddhistic Sanskrit literature of doubtful authority for Buddha's age, 297.

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(*a*) The *Sútra-Piṭaka*: distinction between the simple and the Mahávaipulya-Sútras, 298 ; poetical pieces in latter, Gáthá-dialect, 299 ; contents of the *simple* Sútras : Ityukta, Vyákaraṇa, Avadána, Adbhuta-dharma, Geya, Gáthá, Upadeśa, Nidána, Játaka, 300, 301; their Pantheon different from that of the Bráhmaṇa-texts, 301 ; but identical with that of the Epic poetry, 303 ; other chronological data in the Sútras, 304.—(*b*) The *Vinaya-Piṭaka*: discipline of clergy, system of mendicancy, 305 ; Buddhistic hierarchy as distinguished from the Brahmanical, Buddhist cult, 306 ; points of connection with Christian ritual, 307.—(*c*) The *Abhidharma-Piṭaka*, 307 ; schools of Buddhist philosophy, 308 ; relation to the Sáṁkhya-system, 308; and to Gnosticism, 309.—Commentaries on the sacred scriptures, 309 ; Tantras, 310.