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THE INDIAN ANTIQUARY.
sively to the purely Brahmanik subjects, to the exclusion of Bauddha and Jaina ones, perhaps purposely; but the names of many of the sects, as well as of individuals mentioned in the great epics, are omitted. But, on the other hand, what we have is well done. Nothing could be better than his treatment of the Vedas and Epics, of such popular deities as Krishna and Rama, and of the Avataras, or incarnations of Vishnu, on which so much of modern and practical Hinduism hangs. Under Tantra some of the truth is told regarding the horrible immoralities of much of Hindu worship and belief. Our readers will form an idea of the utility of the book from this account of the Gayatri :
"A most sacred verse of the Rig-veda, which it is the duty of every Brahman to repeat mentally in his morning and evening devotions. It is addressed to the sun as Sâvitri, the generator, and so it is called also Sâvitri. Personified as a goddess, Savitri is the wife of Brahmâ, mother of the four Vedas, and also of the twice-born or three superior castes. Colebrooke's translation of the Gayatri is 'Earth, sky, heaven. Let us meditate on (these and on) the most excellent light and power of that generous, sportive, and resplendent sun (praying that) it may guide our intellects.' Wilson's version is, in his translation of the Rig-veda, We meditate on that desirable light of the divine Savitri who influences our pious rites.' In the Vishnu Purdna he had before given a somewhat different version- We meditate on that excellent light of the divine sun; may he illuminate our minds. A later version by Benfey is May we receive the glorious brightness of this, the generator, of the god who shall prosper our works." Wilson observes of it: The commentators admit some variety of interpretation, but it probably meant, in its original use, a simple invocation of the sun to shed a benignant influence upon the customary offices of worship, and it is still employed by the unphilosophical Hindus with merely that signification. Later notions, and especially those of the Vedanta, have operated to attach to the text an import it did not at first possess, and have converted it into a mystical propitiation of the spiritual origin and essence of existence, or Brahmâ. It is considered so holy that copyists often refrain from transcribing it."
As another specimen, we give the following analysis of the Ramayana. After a brief notice of the versions and Adhyatma Ramayana he proceeds:
"The Ramayana celebrates the life and exploits of R&ma (R&ma-chandra), the loves of Rama and his wife Sit&, the rape of the latter by Ravana, the demon king of Ceylon, the war carried on by Rama and his monkey allies against Ravana, ending in the destruction of the demon and the rescue
[JANUARY, 1880.
of Sitâ, the restoration of Rama to the throne of Ayodhya, his jealousy and banishment of Sit&, her residence at the hermitage of Valmiki, the birth of her twin sons Kusa and Lava, the father's discovery and recognition of his children, the recall of Sitâ, the attestation of her innocence, her death, Rama's resolution to follow her, and his translation to heaven.
"The Ramayana is divided into seven kandas or sections, and contains about 50,000 lines. The last of the seven sections is probably of later date than the rest of the work.
"1. Bala-kanda. The boyhood of R&ma. "2. Ayodhya-kanda. The scenes at Ayodhya, and the banishment of Rama by his father, King Dasaratha.
"3. Aranya-kanda.
Forest section.' Rama's life in the forest, and the rape of Sitâ by Ravana. "4.Kishkindhyd-kánda. Rama's residence at Kishkindhyâ, the capital of his monkey ally, King Sugriva.
"5. Sundara-kdndd. Beautiful section.' The marvellous passage of the straits by Rama and his allies and their arrival in Ceylon,
"6. Yuddha-kanda. War section.' The war with Ravana, his defeat and death, the recovery of Sitâ, the return to Ayodhya and the coronation of Rama. This is sometimes called the Lanká or Ceylon Kanda.
"7. Uttara-kanda. Later section.' Rama's life in Ayodhya, his banishment of Sitâ, the birth of his two sons, his recognition of them and of the innocence of his wife, their reunion, her death, and his translation to heaven.
"The writer or the compilers of the Ramayana had a high estimate of its value, and it is still held in very great veneration. A verse in the introduction says, 'He who reads and repeats this holy life-giving Ramayana is liberated from all his sins and exalted with all his posterity to the highest heaven;' and in the second chapter Brahmâ is made to say, 'As long as the mountains and rivers shall continue on the surface of the earth, so long shall the story of Ramayana be current in the world.""
The book is followed by a very complete index of synonyms and names referred to under different heads: the arrangement is most helpful to the student, and enables the author to avoid much repetition.
The whole work is introduced by a condensed account of the origin and development of the Vedas. Professor Dowson expresses the hope "that a good beginning has been made, and that a basis has been laid on which a greater and more worthy structure may hereafter be raised." The foundation is indeed good, and we trust he will at once call other scholars to his aid that the next edition may be very much larger and fuller.
