On thee attending, happy shall I feel Within this honey-scented grove to roam, For thou e'en here cans't nourish and protect; And therefore other friend I cannot need. To-day most surely with thee I will go, Nor will I, near thee, add unto thy cares, Thus could I sweetly pass a thousand years; But without thee e'en heav'n would lose its charms. A residence in heaven, O Raghŭvă, Without thy presence, would no joy afford. Therefore, though rough the path, I must, I will, The forest penetrate, the wild abode Of monkeys, elephants, and playful fawn. SECTION XLIV. Works on Rhetoric (Ulunkaru). It might be expected that the Hindoos, in possession of so refined a language as the Sungskritu, and whose country has produced so many learned men, and such works of profound erudition, would not neglect rules for composition, but that this appendage to learning would meet with its due share of attention. The shastrus called Ŭlŭnkară (ornament) prove, that these expectations have been realized. Bhurůtů, a disciple of Védŭ-Vyasă, is supposed to have drawn from the Ugnee poorană the first rules of composition. From these rules was formed the Kavyŭ-Průkashé, by Mŭmmŏt'hŭ-Bhŭttă, on which many comments have been written, but that of Mühéshwŏră is most esteemed. The Ulǎnkarus, however, are now but little read: the present race of pundits, not aspiring to authorship, are content to learn the grammar, and to read a few of the poets, and of the works on the measures of verse, called Chŭndů. The following works on rhetoric are still extant : Kavyů-Prăkashů, by Mummăt'hŭ-Bhöttă.--Comments, by Chundră-Shékhŭrů, Shree-Ramů, Kămŭlakără, Můshéshwürů-Nyayalŭnkară, and ChundeēDasă.—-Kouvălăya-Năndă, by Apyŭyŭdeekshitů; and a comment, entitled ŬlŏnkarůChŭndrika.—Răsŭ-Chun-drodůyů.—Răsă-Găngadhŭrů.—Răsă-Mănjŭree, by BhanooDuttă-Mishrů, with a comment on ditto, by Nagojee-Bhuttů.-Răsă-Türănginee.--RüsăRǎtnavǎlee.—Răsă-Meemangsa.--Ŭlunkară-Koustoobho, by Jeevu-Goswamēē; and a comment by Ramu-Chărănů.–Ŭlŭnkarŭ-Sărvŭswŭ, with a comment on ditto.-Ŭlănkară-Chŭndrodŭyů.—Kavyă-Chăndrika, by Kŭvee-Chůndră.—Kavyŭ-Dórshŭ.—Kavyŭ Kõlpălŏta.—Sahityă-Dărpănă, by Vishwă-Nat'hu-Kŭviraju.-Sahityŭ-Koutoōhălă.---Vabhŭttalănkarŭ, and a comment. 0002 SECTION XLV. On Music. In the former edition of this work, the author inserted a brief account of the science of Music according to the ideas of the Hindoo writers, but as that account contains scarcely any facts not to be found in the essays of Sir W. Jones and Mr. Paterson, and as this volume will necessarily now be swelled beyond the limits originally assigned to it, the author begs leave to refer the reader to those essays, which he will find in the third and the ninth volumes of the Asiatic Researches. SECTION XLVI. Works on Ethics. The Hindoo sages have written less on morals than on any other subject. Only one original work on ethics is to be found amidst the innumerable volumes of Sungskrită literature, and that is the Ponchă-Tăntrů. The other works mentioned below are chiefly compilations from the pooranus, which indeed abound with passages on moral subjects, frequently in the form of narration: the Půdmo, the Skăndă, and the Vrihunnarŭdevyů pooranǎs contain many lessons on the duties of life; in the Muhabharătă are found instructions to kings, and encomiums on gifts; and Minoo as well as other writers on the civil and canon laws, have enlarged on the duties of the different orders of men.-The following appear to be the only works now extant which may be classed under this head: The Punchŭ-Tuntropakhyană, by Vishnoo-Shurma.-The Hitopůdéshé,* an abridgment from the Punchŭ-Tăntră by the same pundit.-Vétalu-Punchǎ-Vingshätee, twenty-five stories by Vétală.-Kŭt'ha-Sŭrit-Sagură.-Kŏt'ha-Průkashŭ.—Raju-Neet'hee, on the duties of kings.-Dushu-Koomaru,† by Dundee, a mendicant, on various duties and customs; and a comment on ditto.-Dúshŭ-Koomarŭ-Küt'ha-Sară, the essence of the above work, by Bhartree-Huree. * This work has been translated by Sir W. Jones and Mr. (now Dr.) Wilkins. + This work is placed here because it contains sections on morality, but it is properly a kavyů. Maxims, or Proverbs, from the Punchu-Tuntrů, by Vishnoo-Shurma. All men love the amiable and the virtuous. Where there are no learned men, there even the ignorant are esteemed learned, as where there are no trees, there the palma christi is esteemed a tree. Men are not naturally either friends or enemies: friendship and enmity arise from circumstances. He is a friend who assists in time of danger. Courage is tried in war; integrity in the payment of debt and interest; the faithfulness of a wife in poverty, and friendship, in distress. Evil will befal him who regards not the advice of a benevolent friend. He who in your presence speaks kindly, but in your absence seeks to injure you, must be utterly rejected, like a bowl of poison covered with milk. The cruel are feared even by the wise. The earth trembles while she sustains a person who seeks to injure a generous, faithful, and holy person. Neither love nor friendship is to be cultivated towards a malignant person: cinders, hot or cold, will either burn or defile the hand. Very great sins and very great acts of virtue, are certainly punished and rewarded either within three years, or three months, or three lunar quarters, or in three days. The very anger of the virtuous man is acceptable; but the malignant are to be renounced even when free from anger. The vicious, notwithstanding the sweetness of their words, and the honey on their tongues, have a whole storehouse of poison in the heart. A ram, a buffalo, a cat, a crow, and a vicious person, if confided in, aspire to mastership. A wicked person, though possessed of learning, is no more to be trusted than a serpent with a jewel in its head. It can never be safe to unite with an enemy: water, though heated, will still extinguish fire. That which is possible may be done; but that which is impracticable can never be accomplished. He who trusts in an enemy or in a faithless wife, has arrived at the end of his days. The friendship of a good man is not easily interrupted, and if lost is soon regained: a golden bowl is not easily broken, but if broken is soon repaired. The friendship of the vicious is soon lost, and never regained but with great exertion: an earthen bowl is quickly broken, and cannot be repaired even with the greatest labour. The heart of an excellent man resembles the cocoa-nut, which, though hard without, contains refreshing water and delicious food within. The vicious resemble the jujube, which is soft without, but hard (a stone) within. The heart is never so much cheered as by the words of the excellent. There is no union between the thoughts, the words, and the actions of the wicked; but the thoughts, words, and actions of the good, all agree. Let not a person change an old abode for a new one, but after long consideration. He is a real teacher who not only instructs others, but practises the same duties himself. That place is to be forsaken in which provisions, friends, learning, respect, a numerous population, fear of doing wrong, fear of disgrace, excellent artizans, charitable persons, those who lend, physicians, benefactors, and a river of excellent water, are wanting. A guest should be entertained without enquiring into his merits. The strongest of all desires are those connected with riches and life. A young wife is more dear to an old man than life itself; but a young wife never loves an old man; she merely waits upon him, and considers him a nauseous draught. Women never love nor hate; all their search is after new friends. That woman is destitute of virtue who in her father's house is not in subjection, who wanders to feasts and amusements, in the presence of men throws off her veil, remains as a guest in the houses of strangers, associates with the lewd, drinks inebriating beverage, and delights in distance from her husband. It is a great fault in a woman to be too much devoted to sleep. A woman can never be independent; in childhood, she must be subject to her father; in youth, to her husband, and in old age, to her sons. Riches are every thing: a rich man is always surrounded with friends, feared as powerful, and honoured as learned. The poor, though possessing friends, power and learning, are despised. As milk taken by a serpent is soon changed into poison, so, though a vicious person |