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852
sthâyi bhava
smarana, al. smarana dasa smriti, al....
smriti, dasâ
smriti, vyabhichari bhava svakiyê nâyika ... svapna, vyabhichârî bhâva svabhava-ukti, al. svabhâvokti, al. svayamdutika nâyikâ svarapa-utprêksha, al. svara-bhanga bhava
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THE INDIAN ANTIQUARY.
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62 (trans.)
... 34 (trans.)
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38 Svadhinapatika nâyika 62 svêda bhava
34
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43
10
43
190 ... 190 15a
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70 (trans.)
25
harsha, vyabhichari bhava
hastini nâyika hâva
hasa, sthâyî bhava
hasya rasa
hêtu, al....
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hêtu-apahnuti, al. hêtu-utprêksha, al.
hêla hêla-håva...
[DECEMBER, 1894.
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www
20
៩ ន ឬ ៣ គឺ ៖ គ ន ន
9
38
... 37 .. 197
65
70
26 (trans.)
... 82a
BULLETIN OF THE RELIGIONS
OF INDIA.
BY M. A. BARTH OF THE INSTITUT DE FRANCE.
(Translated from the French by Dr. James Morison.)
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I shall follow in this bulletin the same order as in the preceding ones I shall examine, in succession, the works relating to the Veda and Brahmanism, which forms, in a manner, the continuation of the Veda; in the next place those which bear on Buddhism; and its twin, Jainism; and finally those which treat of that conglomeration of sects, observances and creeds which modern India continues to present to us, a conglomeration which has not yet been, and, in fact, cannot be, defined, and for which I reserve the name of Hinduism. This arrangement cannot be considered organic or chronological, except to a certain extent. The second of these divisions, Buddhism and Jainism may, it is true, be easily detached form the rest,provided, however, that we replace them in our thoughts in the surroundings from which they arose, and which continued, side by side with them, to develop. This is not the case with the other two. Ancient Brahmanism cannot be separated from the Veda on one side, and from modern Brahmanism on the other, and the latter, again, is so intimately connected with all the branches of Hinduism that too sharp a division runs the risk of breaking vital connections. The discrepancies, no doubt, are numerous and sometimes of such importance as to appear, at the first sight, decisive; nevertheless, it is equally difficult to make a sharp division either from a logical point of view, or according to chronology. The latter, in fact, for the ancient periods is often little more than fanciful, and represents the reflection of our own way of looking at the logic of facts.
This is a difficulty which we meet, in fact, almost everywhere, but perhaps nowhere in such a high degree as in India. Here, as far as we go back, we find several traditions, equally rich, full in details, and systematic, but dates of absolute certainty occur only very late, when the periods of genuine growth have been over for a long time. No nation has ever been of so systematic a turn of mind and no nation has shewn more indifference to contradictions, Nothing ever incorporated in their traditions has completely vanished, and even what has the most modern appearance we may look to find again some day or other in their most ancient monuments. In very few cases only are we likewise able to ascertain which of their ideas are ancient or modern, and every attempt at an accurate division in some way lays itself open to objections. This is the reason, why we place, at the end of our first section, the ancient Epic poem and the different éástras, which are connected, or make pretensions to be connected, more or less legitimately, with the Veda. It is clear, however, from several important points of view, for instance from that of the theology of these works and frequently even from that of simple chronological order that these texts cannot be quite separated from, e. g., the Puriņas,
1 From the Revue de l'histoire des Religions, publieé sous la direction de M. Jean Réville [Annales du Musée Guimet].
