A Vedic Concordance c5: Explanations Introductory to the Use of the Concordance

A Vedic Concordance c5

Language: English

c5.s1 General Remarks on the Character of the Variants — 23 parts
c5.s2 Methods Used in Reporting the Variants — 22 parts
c5.s3 Bibliography of the Works Cited, with Abbreviations of Their Titles — 12 parts
c5.s4 Abbreviations — 2 parts

Explanations Introductory to the Use of the Concordance

c5.2

General scope of these explanations.—Since this Concordance has to do with no less than one hundred and nineteen different works, it is, in the first place, obvious that a complete list of those works should be given, in a systematic order and with proper bibliographical descriptions of the editions used, and that the bibliographic list should be followed by an alphabetic list of the abbreviations by which the several works are designated. This list of abbreviations is printed just before the beginning of the main body of the work. In the second place, while it is probable that the several more or less arbitrary devices employed in reporting the variants will be readily understood by every Vedic scholar, it is nevertheless possible that uncertainty of one kind or another should arise in some mind; and I have accordingly thought it worth while to explain these devices systematically and in connection with a few illustrative examples.

General Remarks on the Character of the Variants

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No hard and fast line between truly variant and vaguely similar passages.—The similarities between related Vedic passages are of very varying degrees, and range from a likeness so close that one may be called a true variant of the other, to a likeness so slight or vague as hardly to be worth reporting. Nevertheless, if we take a few typical examples, the differences of character as between several of the many possible classes are palpable enough.

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True variants.—Ūha-pādas.—Thus, if we take the two pādas occurring in the Rig-Veda and the Atharva-Veda respectively,

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acitti yat tava dharmā yuyopima, and
acittyā cet tava dharmā yuyopima,

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it is plain that the latter is a true variant of the former. In this instance even the motive of the changes is plain: the Atharva-Veda transfuses the hieratic language of the Rig-Veda into its own more popular wording. Another well-defined, though not common, class of true variant passages includes the ūha-pādas, which consist of an otherwise identical phrase varied, for instance, by the substitution of the name of one deity for another. Such are

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mām agne bhāginaṃ kuru, and
mām indra bhāginaṃ kuru.

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Variants in pādas other than the first.—It is important, next, to draw attention to the cases where the differences between two or more stanzas crop out in some other pāda than the first. Since, for the Concordance, the unit of comparison is the pāda and not the stanza, the Concordance reveals very many such cases which would of course never come to light in a mere index of pratīkas. For example, stanza 3 of the RVKh.10.127 is in part parallel to ArS.3.7; but the first three pādas of each stanza are so unlike those of the other that no index hitherto available could have brought to light the parallelism. Not until we come almost to the end do we find the correspondence. The fourth pādas are

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viçvasya jagato niçām, RVKh., and
viçvasya jagato rātrī, ArS.,

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a parallelism which the alphabetic arrangement of the single pādas in the Concordance makes apparent automatically.

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Similarly the stanza RV.1.141.13 shares its second and third pādas with several Yajus texts (KS.7.12; ApÇ.5.9.10; MÇ.1.5.2.11), while in pādas one and four it is wholly different in subject-matter and diction. The RV. stanza reads:

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astāvy agniḥ çimīvadhbir arkaiḥ
sāmṛjāya prataraṃ dadhānaḥ,
amī ca ye maghavāno vayaṃ ca
miham na sūro ati niṣ ṭatanyuḥ;

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while the Yajus stanza reads:

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ut samudrān madhumān ūrmir āgāt
sāmṛjāya prataraṃ dadhānaḥ,
amī ca ye maghavāno vayaṃ ca
iṣam ūrjaṃ madhumat sambharema.

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Accordingly it is clearly worth while to consult the Concordance for every pāda of a given stanza, if such parallelisms are not to escape notice.

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Essential similarity with wide divergence of wording.—Once more, it sometimes happens that the wording of one and the same stanza is so varied in the different texts that not one of the lines of the one text is quite like the corresponding line in the other. A striking illustration is afforded by AV.5.25.8 and ÇG.¹.19. The text of AV. reads :

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adhi skanda virayasva garbham ā dhehi yonyām, vṛṣāsi vṛṣṇyāvan prajāyāi tvā nayāmasi ;

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while the text of ÇG. reads :

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abhi kranda vilayasva garbham ā dhehi sādhaya, vṛṣāṇaṃ vṛṣaṇ ā dhehi prajāyāi tvā havāmahe.

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Of the fourteen words of the latter stanza, only five correspond in form and place with words of the prior stanza; and yet the two stanzas are beyond a doubt alike in their purpose and meaning, and they are in all probability two versions of an originally identical stanza. The like is true, for example, of SV.2.1059 and AV.6.36.2 (AÇ.8.9.7; ÇÇ.10.11.9). The SV. text reads :

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ya idaṃ pratipaprathe yajñasya svar uttiran ṛtūn utsrjate vaçī ;

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while the AV. text reads :

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sa viçvā prati cākḷpe ṛtūn utsrjate vaçī yajñasya vaya uttiran.

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**Cases of partial correspondence: At the beginning; at the end; in the middle.**—But so numerous are the cases of partial correspondence or minor parallelism between pādas or passages, that no amount of mere attentive observation can be expected to disclose them all. Set phrases, groups of two or three words—what Bergaigne used to call formulas—are, as every Vedist knows, the commonplace of Vedic technique. These set phrases may of course be located at the beginning or in the middle or at the end of a pāda or passage. Those at the beginning are revealed by this Concordance. Those at the end would be revealed by a reverse index (discussed above, in the Preface, at page x^b).¹ For those located neither at the beginning nor at the end, nothing short of a complete verbal index of the Vedic mantras, in which every pair or longer group of words should be placed side by side, could exhaust this important and interesting information about the texture of the mantras.

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¹ As an interesting case of parallelism under this rubric, we may cite çataṃ te santv āvṛtaḥ (AV.) and agne aṅgiraḥ çataṃ te santv āvṛtaḥ (VS.). No less a personage than Pāṇini has made the acute observation (iii. 2. 66) that the stem havyavāhana occurs only at the end of a pāda.

Methods Used in Reporting the Variants

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**1. Variants for which the alphabetic order does not require more than one entry.**—These cases are so simple that little need be said about them. When, for example, a single word of a passage differs in two or more texts, the reading of that text is put first which stands first in the usual order of the texts,—RV., AV., SV., Yajus texts, Brāhmaṇas, and so on,—and the variant reading or readings follow in parenthesis. Thus :

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yaḥ praṇiti (AV. praṇati) ya īṃ çṛṇoty uktam RV.10.125.4^b; AV.4.30.4^b.

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Similarly, when variants occur at more than one place, they follow in parenthesis, each in its proper place, and with an indication of its source. Thus :

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vasūni cārur (SMB. cārye; ApMB. cāryo; HG. cāyyo) vi bhajāsi (SMB. bhrjāsi; HG. bhajā sa) jīvan AV.19.24.6^d; SMB.¹.1.6^d; HG.1.4.3^d; ApMB. 2.2.8^d.

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This means that the four texts concerned, if written out in full, would read as follows :

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AV.: vasūni cārur vi bhajāsi jīvan ; SMB.: vasūni cārye vi bhrjāsi jīvan ; HG.: vasūni cāyyo vi bhajā sa jīvan ; ApMB.: vasūni cāryo vi bhajāsi jīvan.

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So much for variants that concern single words.

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The case of a variant which concerns two or more successive words is as a rule no less simple: the device employed ought to leave no doubt as to the precise wording of the several texts. Here, again, the variant is placed within the parenthesis as before. Thus :

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sa no mayobhūḥ pito āviçasva (ÇG. PG. pitav āviçasva; AÇ. pitav āviçeha; MÇ. pitur āviveça ; SMB. pitevāviçasva) TS.5.7.2.4^c; TB.2.4.8.7^c; AÇ. 2.9.10^c; MÇ.¹.6.4.25^c; ÇG.3.8.3^c; SMB.2.1.13^c; PG.3.1.4^c. *See sa naḥ pito.*

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This item, if we include the cross-reference at the end, gives us the reading of a pāda in nine different texts. The device requires no explanation.

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On the other hand, in cases where a doubt might arise as to the limits of the passage in the first text for which the words of the variant are a substitute in the second text, the variant is once more placed in parenthesis, but to it is prefixed the last of the words which are common to both texts or to all of them, and the whole is to be understood as the substitute in the second text for the common word and all that follows it in the first. Thus :

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vivasva ādityāiṣa te somapīthas tena mandasva tena tṛpya (KS. somapīthas tasmin mandasva) TS.¹.4.22.1; KS.4.10.

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This means that the two texts read the mantra in the following two ways: TS.: vivasva ādityāiṣa te somapīthas tena mandasva tena tṛpya; KS.: vivasva ādityāiṣa te somapīthas tasmin mandasva.

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I do not think that I have left the statement of these variants open to doubt in any case whatsoever: the reader who has not the text-editions at hand may safely rely upon the data of the Concordance, barring, of course, possible oversights and misprints.¹

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**2. Variants involving more than one alphabetic entry.**—In the RV. we have the pāda mandavīrāyendave. The SV. reading of this pāda is vandadvirāyendave. Since the two readings differ in the very first letter, the one falling under m (page 686ᵃ of this Concordance) and the other under v (151 pages later, at page 837ᵃ), it is clear that they cannot be adequately treated in the same way as those variants which fall alphabetically within one and the same article of the Concordance. For variants so separated, a system of cross-references has been used, introduced by the word *See*, or else by the word *Compare*; the latter is printed as *Cf.*, the usual abbreviation of its Latin equivalent *confer*.

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**Use of cross-references introduced by ‘See.’**—When a given pāda of the above description occurs with a variant in two texts, and only two, it then suffices to enter it twice, and to add to each entry a cross-reference to the other. Thus for the two pādas just cited, we have, at page 686ᵃ, the entry, mandavīrāyendave RV.8.69.1ᵇ. *See vandad°*, and again, at page 837ᵃ, the second entry, vandadvīrāyendave SV.¹.360ᵇ. *See mandad°*.

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¹ As to certain habits of orthography peculiar to some texts and as to reports of readings from the critical apparatus of the editions, note what was said above, at page xᵃ.

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**Use of cross-references introduced by ‘See under.’**—It often happens, however, that what is essentially one and the same item occurs in three, four, or more alphabetically separate places. It is clear that it would be useless to repeat all the needed cross-references in each one of the three or four or more related articles concerned. To avoid such repetitions, the phrase *See under* has been employed, and is used in all of the related articles except the first, in order to refer the reader to that first article, in which all the cross-references introduced by *See* are to be found grouped together. As an illustration, we may take a pāda which appears in three different texts, and show how it has been treated in the Concordance. The three articles occur at pages 49ᵇ and 60ᵇ and 105ᵇ, respectively, and read as follows: adānyān somapān manyamānaḥ AV.2.35.3ᵃ. *See ananyān etc.*, and ayajñiyān yajñiyān

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ananyān somapān manyamānaḥ TS.3.2.8.2ᵃ. *See under adānyān*; ayajñiyān yajñiyān manyamānaḥ MS.2.3.8ᵃ: 36.18. *See under adānyān*.

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The mere printing of the articles here in juxtaposition and in their alphabetic sequence makes further explanation needless.

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**Use of cross-references introduced by ‘Compare’ (‘Cf.’).**—I have already said above, page xiiiᵃ, that the parallelisms of Vedic diction range from what may be called true variants to what are little more than vague similarities, and that no precise line can be drawn between the two kinds. It is nevertheless of use to discriminate in a general way between the two classes: and accordingly in this work cross-references introduced by the word *See* are used for the former, and cross-references introduced by the word *Compare* (*Cf.*) are used for the latter. By way of illustration, the following five articles may here be reprinted in juxtaposition and in their alphabetic sequence: anaḍvān dādhāra pṛthivīm uta dyām AV.4.11.¹, *et al.* *Cf. indro dādhāra, mitro dādhāra, sa dādhāra, and skambho dādhāra.* indro dādhāra pṛthivīm utemām MS.4.14.7ᵇ: 225.3. *Cf. under anaḍvān etc.* mitro dādhāra pṛthivīm uta dyām RV.3.59.1ᵇ *et al.* *Cf. under anaḍvān etc.* sa dādhāra pṛthivīm dyām utemām (AV. 4.2.7ᶜ, pṛthivīm uta dyām; AV.11.5.1ᶜ, pṛthivīm dyām ca; ApÇ. pṛthivīm antarikṣam divam ca) RV.10.121.1ᶜ, *et al.* *Cf. under anaḍvān etc.* skambho dādhāra dyāvāpṛthivī ubhe ime AV.10.7.35ᵃ. *Cf. under anaḍvān etc.*

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Comment upon these articles is needless: but I ought perhaps to mention that the use of *Cf.* (as distinguished from *See*) does not necessarily imply that the similarities of the passages to be compared are very vague. In the examples just given, this is far from being the case. Yet they are not variants of what was originally one and the same pāda. They are the product of the eager spirit of imitation which has taken hold of the Vedic authors even in the time of the earliest books of the Rig-Veda. I need hardly add that the kind of resemblance shown in the articles just reprinted is very common in the Veda, and that the Concordance does not pretend to have found out and noted all such cases.

Bibliography of the Works Cited, with Abbreviations of Their Titles

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Classified bibliography of the works cited in the Concordance.—Of the Vedic works most commonly cited (such as the Rig-Veda or the Atharva-Veda), the editions are so well known to Vedic scholars that a formal bibliography of them alone would be quite needless: I should have been able to content myself with a reference to the editors, as, for instance, Aufrecht's edition of the Rig-Veda, and the like. But there are also cited many other works (such as the Daivata-Brāhmaṇa or the Sāma-Mantra-Brāhmaṇa) which are relatively so little known or so rare or so difficult to obtain that bibliographical details concerning them are altogether indispensable. Since no line can advantageously be drawn between the well-known and the less-known, I have presented a short bibliographic description of each of the text-editions used for this work, to each of which is prefixed the abbreviation employed to indicate it in the body of this work. Since it would be inconvenient to find the meaning of a given abbreviation from this classified list, it is evidently advisable to repeat the abbreviations by themselves in a separate list duly alphabetized; this is printed immediately after the classified list. The different classes of texts are, as stated above, at pages ixᵇ, xᵃ, the following ten:

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1. Saṃhitās.
2. Brāhmaṇas.
3. Āraṇyakas.
4. Upaniṣads.
5. Çrauta-Sūtras.
6. Gṛhya-Sūtras, Mantra-Pāṭhas, and related texts.
7. Dharma-Sūtras, Dharma-Çāstras, and Smṛtis.
8. Vidhāna-texts.
9. Ancillary texts of the Veda.
10. Four miscellaneous texts.

Class 1. Saṃhitās

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**RV.** The Rig-Veda or Rik-Saṃhitā. Die Hymnen des Rigveda. Herausgegeben von Theodor Aufrecht. Two volumes. Second edition. Bonn, 1877. This is an edition of the Rig-Veda in the recension or school (çākhā) of the Çakalās. The unimportant differences, wholly traditional and uncertain, that seem to have existed between this recension and the other, that of the Vāṣkalas, are not incorporated in the Concordance. See H. Oldenberg, Die Hymnen des Rigveda, Band i., Metrische und textgeschichtliche Prolegomena, Berlin, 1888, pages 490 ff.

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**RVkh.** The so-called khilas or khāilikāni sūktāni, appendices or apocryphal paralipomena, pertaining to the Rig-Veda. They are taken from Aufrecht's edition of the Rig-Veda, vol. ii., pages 672 ff. Some additional stanzas of this kind I have culled from F. Max Müller's second quarto edition of the Rig-Veda, London, 1892, vol. iv., pages 520 ff. The tradition of these stanzas is floating and uncertain, and calls for an independent systematic elaboration. See Oldenberg, l.c., pages 503 ff; and Macdonell, The Bṛhad-Devatā, part ii., pages xxx ff.

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**AV.** The Atharva-Veda-Saṃhitā (School of the Çaunakas). Herausgegeben von R. Roth und W. D. Whitney. Berlin, 1856. Even in those parts where the editors have altered the manuscript readings most freely, the Concordance cites (as already noted, above, page xᵃ) the printed text; but occasional reference is made to the readings of the manuscripts and to those of the edition of Shankar Pandurang Pandit, Bombay, 1895–1898.

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**AVP.** The Kashmirian Atharva-Veda (School of the Paippalādas), reproduced by chromophotography from the manuscript in the University Library at Tübingen, by Maurice Bloomfield and Richard Garbe. Baltimore, 1901. Only occasional reference is made to this important Saṃhitā. It was not feasible to utilize for the Concordance the material of this text, since the manuscript is unique, and bristles with errors on every folio. The first book of AVP. has recently been edited by Dr. L. C. Barret in the Journal of the American Oriental Society, vol. xxvi.

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**SV.** Sāmavedāreikam. Die Hymnen des Sāma-Veda. Herausgegeben von Theodor Benfey. Leipzig, 1848. In accordance with the usual custom, the stanzas of each of the two main divisions of the work are numbered continuously.

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**ArS.** Āraṇya-Saṃhitā (or Āraṇyaka-Saṃhitā) of the Sāma-Veda, with the commentary of Sāyaṇa Ācārya, and a Bengali translation by Satya Brata Samasrami. Edited by Jīvānanda Vidyāsāgara. Calcutta, 1873. Mahānāmnyaḥ. A litany belonging to the Sāma-Veda and frequently quoted in the ritual. See Sāma-Veda-Saṃhitā as edited by Satyavrata Sāmācrami in the Bibliotheca Indica, vol. ii., pages 366 ff. Calcutta, 1874 and following.

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**VS.** The Vājasaneyi-Saṃhitā in the Mādhyamdina-Çākhā. Edited by Dr. Albrecht Weber. Berlin and London, 1852.

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**VSK.** The Vājasaneyi-Saṃhitā in the Kāṇva-Çākhā. The variants of this recension of the White Yajur-Veda are given by Weber at the end of each section in the edition described in the preceding article. These variants have been embodied in the Concordance. In cases where there is no separate report for VSK., it is to be understood that the Kāṇva-Çākhā agrees with the Mādhyamdina-Çākhā.

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**TS.** Die Taittirīya-Saṃhitā. Herausgegeben von Albrecht Weber. Indische Studien, volumes xi. and xii. Leipzig, 1871–1872.

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**MS.** Maitrāyaṇī-Saṃhitā. Herausgegeben von Dr. Leopold von Schroeder. Four volumes. Leipzig, 1881–1886.

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**KS.** Kāṭhakam. Die Saṃhitā der Kaṭha-Çākhā. Herausgegeben von Leopold von Schroeder. First volume. Leipzig, 1900. The remainder of this text is still unpublished.

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As stated above, page ixᵇ, I made a special journey to Vienna in the year 1902, for the purpose of excerpting from Dr. von Schroeder's manuscript copies the entire remaining material of this Saṃhitā. Through the kindness of that scholar I was enabled to accomplish my purpose; but a certain amount of indulgence is asked for my statements relating to the Kāṭhaka, taken as they are from unedited material. The comparison of my excerpts with parallel passages from other texts is also likely to be somewhat less complete and exact than usual.

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KSA. Kāṭhaka-Saṃhitā, Aṣvamedha-Grantha. The Kāṭhaka-Saṃhitā professes to consist of five books. The first, already edited, is designated as iṭhimikā; the second, as madhyamikā; the third, as orimikā. Under the circumstances detailed in the note immediately following, it has seemed best to devise an independent designation (KSA.) for this part of the work, the Aṣvamedha-Grantha.

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At the end of book iii., the colophon reads as follows: ity ekottaraṣaṭācākhādhvaryuprabhedabhinne śrīmadyajurvede kāṭhake cara-kaṣākhāyām orimikāyām hiraṇyagarbhaṃ nāma catvāriṃśaṃ sthā-nakaṃ saṃpūrṇam || bhadram astu saṃpūrṇā ceyam orimikā || śrī-granthatraye madhyapaṭhitāc ca yājyānuvākyā saṃpūrṇāḥ || asmin granthatrayābhyantare yājyānuvākyā nāma caturtho granthaḥ. That is to say, the redactors of this Saṃhitā seem to regard the yājyānuvākyā-stanzas contained in the first three books as the fourth book of the Saṃhitā, perhaps to match the yājyānuvākyā collection at the end of the book of the Māitrāyaṇī. At all events, there is no such book in the known manuscripts of the Kāṭhaka. After the orimikā follows directly the last book of the Kāṭhaka, devoted to the aṣvamedha. Now this the redactors boldly advertise as the fifth book of the Kāṭhaka. At the beginning stands the legend, aṣvamedho nāma pañcamo granthaḥ; at the end, ity ekottaraṣaṭādhvaryuṣākhāprabhedabhinne śrīmadyajurvedakāṭhake carakaṣākhāyām aṣvamedho nāma pañcamo granthaḥ saṃpūrṇaḥ.

Class 2. Brāhmaṇas

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AB. Das Āitareya-Brāhmaṇa. Herausgegeben von Theodor Aufrecht. Bonn, 1879.

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KB. Das Kausītaki-Brāhmaṇa (Ṣāṅkhāyana-Brāhmaṇa). Herausgegeben von B. Lindner. Jena, 1887.

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GB. The Gopatha-Brāhmaṇa of the Atharva-Veda. Edited by Rājendralāla Mitra and Haracandra Vidyābhūṣaṇa in the Bibliotheca Indica. Calcutta, 1872.

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PB. Pañcaviṃśa-Brāhmaṇa, or Tāṇḍya-Mahā-Brāhmaṇa. The edition is that of the Bibliotheca Indica, Calcutta, 1870-1874, issued under the title, Tāṇḍya-Mahābrāhmaṇa, edited by Ānandacandra Vedāntavāgīśa.

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ṢB. Ṣaḍviṃśa-Brāhmaṇa. The first prapāṭhaka is cited from the edition by Kurt Klemm, Das Ṣaḍviṃśa-Brāhmaṇa mit Proben aus Sāyaṇa’s Kommentar. Doctor’s dissertation of the University of Leipsic. Gütersloh, 1894. The remaining four prapāṭhakas are cited from the publication of Pandit Jīvānanda Vidyāsāgara, entitled, Dāivata-Brāhmaṇa and Ṣaḍviṃśa-Brāhmaṇa of the Sāma-Veda. Calcutta, 1881.

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AdB. Adbhuta-Brāhmaṇa. This is the specific name of the fifth prapāṭhaka of the Ṣaḍviṃśa-Brāhmaṇa. Edited and translated by A. Weber in Zwei Vedische Texte über Omina und Portenta. Transactions of the Royal Academy of Berlin for 1858. Berlin, 1859.

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JB. The Jāiminīya- or Talavakāra-Brāhmaṇa. The mantras of this Brāhmaṇa, in an exceedingly corrupt state, were made available for the Concordance through the kindness of Professor Hanns Oertel, who is now engaged in making an edition of this text.

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SaṃhitopaniṣadB. The Saṃhitopaniṣad-Brāhmaṇa of the Sāma-Veda. Edited by A. C. Burnell. Mangalore, 1877.

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ÇB. The Çatapatha-Brāhmaṇa in the Mādhyamdina-Çākhā. Edited by Dr. Albrecht Weber. Berlin and London, 1855.

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ÇBK. The Çatapatha-Brāhmaṇa in the Kāṇva-Çākhā. Occasional readings of this recension were gathered from Professor Julius Eggeling’s translation of this work in the Sacred Books of the East, volumes xii., xxvi., xli., xliii., and xliv. Oxford, 1882 and following.

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TB. The Tāittirīya-Brāhmaṇa of the Black Yajur-Veda. Edited by Rājendralāla Mitra. Bibliotheca Indica. Three volumes. Calcutta, 1859 and following.

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Four other texts of the Sāma-Veda bear the name Brāhmaṇa, but with a propriety which is more than doubtful. They are listed below under the classes to which they more properly belong, and are as follows: the Jāiminīya- or Talavakāra-Upaniṣad-Brāhmaṇa; the Sāma-Mantra-Brāhmaṇa; the Sāma-Vidhāna-Brāhmaṇa; and the Dāivata-Brāhmaṇa.

Class 3. Āraṇyakas

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AA. The Āitareya-Āraṇyaka. Edited by Rājendralāla Mitra. Bibliotheca Indica. Calcutta, 1876.

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TA. The Tāittirīya-Āraṇyaka. Edited by Rājendralāla Mitra. Bibliotheca Indica. Calcutta, 1872.

c5.s3.t3.3

TAA. The tenth book of the Tāittirīya-Āraṇyaka, in the Āndhra version. The variants of this version are printed on pages 913 ff of the edition mentioned in the preceding item. See Indische Studien, i. 76.

Class 4. Upaniṣads

c5.s3.t4.1

AU. Āitareya-Upaniṣad. The three adhyāyas of the Āitareya-Āraṇyaka, numbered ii. 4 and ii. 5 and ii. 6, figure as the Āitareya-Upaniṣad. Cited from the collection entitled, Tāittirīya, Āitareya, and the Çvetāçvatara Upaniṣads. Edited by Dr. E. Röer. Bibliotheca Indica. Calcutta, 1850.

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KBU. Kausītaki-Brāhmaṇa-Upaniṣad. Edited by E. B. Cowell. Bibliotheca Indica. Calcutta, 1861.

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ChU. Chāndogya-Upaniṣad. Kritisch herausgegeben und übersetzt von Otto Böhtlingk. Leipzig, 1889.

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JUB. The Jāiminīya- or Talavakāra-Upaniṣad-Brāhmaṇa. Edited and translated by Hanns Oertel. Journal of the American Oriental Society, vol. xiv., pages 79-260. New Haven, 1894. See the note above in this column.

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BṛhU. Bṛhad-Āraṇyaka-Upaniṣad in the Mādhyamdina Recension. Herausgegeben und übersetzt von O. Böhtlingk. St. Petersburg (and Leipzig), 1889.

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BṛhUK. The same text in the recension or çākhā of the Kāṇvas. Represented by occasional variants gathered from the Bṛhad-Āraṇyaka-Upaniṣad as edited by Dr. E. Röer in the Bibliotheca Indica. Calcutta, 1849 and following.

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ĪçāU. The Īçā-Upaniṣad, identical with book xl. of the Vājasaneyi-Saṃhitā. Cited from the collection entitled, Īçā, Kena, Kaṭha, Praçna, Muṇḍa, Māṇḍūkya Upanisads, edited by Dr. E. Röer. Bibliotheca Indica. Calcutta, 1850.

c5.s3.t4.8

TU. Taittirīya-Upaniṣad. The three books 7 and 8 and 9 of the Taittirīya-Āraṇyaka, designated respectively as Ċikṣā-vallī and Ānanda-vallī and Bhṛgu-vallī, are known as the Taittirīya-Upaniṣad. Cited from the edition of the Taittirīya-Āraṇyaka listed in the preceding column.

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MahānU. The Mahānārāyaṇa-Upaniṣad of the Atharva-Veda. Edited by Colonel George A. Jacob. Bombay Sanskrit Series, number xxxv. Bombay, 1888. The text is nearly identical with that of the tenth book of the Taittirīya-Āraṇyaka.

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KU. Kaṭha-Upaniṣad. Cited from the same edition as the Īċā-Upaniṣad, above.

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ĊvetU. Ċvetāċvatara-Upaniṣad. Cited from the same edition as the Āitareya-Upaniṣad, above.

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MU. The Māitrī or Māitrāyaṇīya-Upaniṣad. Edited by E. B. Cowell. Bibliotheca Indica. Calcutta (and London), 1870.

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MuṇḍU. The Muṇḍaka or Muṇḍa-Upaniṣad. Cited from the same edition as the Īċā-Upaniṣad, above.

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PraċU. The Praċna-Upaniṣad. Cited from the same edition as the preceding.

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NṛpU. The Nṛsiṃha-Pūrva-Tāpanī-Upaniṣad. Cited from the Nṛsiṃha-Tāpanī of the Atharva-Veda as edited by Ramamaya Tarkaratna. Bibliotheca Indica. Calcutta, 1871.

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NṛuU. The Nṛsiṃha-Uttara-Tāpanī-Upaniṣad. Cited from the text mentioned in the preceding item.

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GopālU. Gopāla-Tāpanī-Upaniṣad. Cited from the Gopāla-Tāpanī of the Atharva-Veda as edited by Haracandra Vidyābhūṣaṇa and Viċvanātha Ċastrī. Bibliotheca Indica. Calcutta, 1870.

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Of the publication entitled Eleven Atharvana Upanisads with Dīpikās, edited by Colonel George A. Jacob, Bombay, 1891, the following eight Upaniṣads have yielded more or less material for the Concordance:

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KālāgU. Kālāgnirudra-Upaniṣad, pages 17 ff;

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VāsuU. Vāsudeva-Upaniṣad, pages 25 ff;

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ĀtmapraU. Ātmaprabodha- or Ātmabodha-Upaniṣad, pages 77 ff;

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GārudaU. Gāruda-Upaniṣad, pages 83 ff;

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MahāU. Mahā-Upaniṣad, pages 91 ff;

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VaradapU. Varada-Pūrva-Tāpanī-Upaniṣad, pages 111 ff;

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VaradauU. Varada-Uttara-Tāpanī-Upaniṣad, pages 137 ff;

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SkandaU. Skanda-Upaniṣad, pages 161 ff.

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The collection entitled Atharvaṇopaniṣadaḥ, edited by Pandit Jīvānanda Vidyāsāgara (second edition, Calcutta, 1891), contains twenty-nine Atharvan Upaniṣads. Of those among them not previously accounted for, the following fourteen have yielded more or less material for the Concordance:

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ĊirasU. Ċiras-Upaniṣad or Atharvaċiras-Upaniṣad, pages 1 ff;

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NādabinduU. Nādabindu-Upaniṣad, pages 41 ff;

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TejU. Tejobindu-Upaniṣad, pages 84 ff;

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YogatattvaU. Yogatattva-Upaniṣad, pages 93 ff;

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SaṃnyāsaU. Saṃnyāsa-Upaniṣad, pages 99 ff;

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AruṇU. Aruṇeya-Upaniṣad, pages 133 ff;

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KṣurU. Kṣurikā-Upaniṣad, pages 151 ff;

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ĊūlikāU. Ċūlikā-Upaniṣad, pages 164 ff;

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BrahmaU. Brahma-Upaniṣad, pages 180 ff;

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PrāṇāgU. Prāṇāgnihotra-Upaniṣad, pages 197 ff;

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NīlarU. Nīlarudra-Upaniṣad (a version of the Ċatarudriya, Anquetil du Perron’s Schat Roudri, VS. 16; TS. 4.5), pages 206 ff;

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KaṇṭhaċrutiU. Kaṇṭhaċruti-Upaniṣad, pages 213 ff;

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JābU. Jābāla-Upaniṣad, pages 337 ff;

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KāivU. Kāivalya-Upaniṣad, pages 353 ff.

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Many more Upaniṣads, or treatises like Upaniṣads, are to be found, as is well known, in various other collections. They did not, however, yield materials of such a nature as to require to be embodied in the Concordance. A couple of Anquetil du Perron’s Oupnekhat, the Pranou and the Shavank, are cited in the Concordance, but only rarely, the Pranou indeed only once (on page 365a). A few quotations are derived from Muktikā-Upaniṣad.

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MuktiU. Muktikā-Upaniṣad. Cited from the collection in the Ānanda-Āċrama Series.

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PraṇavaU. Praṇava-Upaniṣad or Pranou Oupnekhat, identical with GB. 1.1.16-30. See Bloomfield, The Atharva-Veda and the Gopatha-Brāhmaṇa (Indo-Aryan Encyclopaedia), pages 19, 108.

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ĊaunakaU. Ċaunaka-Upaniṣad or Shavank Oupnekhat. Cf. Bloomfield under the preceding item.

Class 5. Ċrāuta-Sūtras

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AĊ. The Ċrāuta-Sūtra of Āċvalāyana. Edited by Rāmanārāyaṇa Vidyāratna. Bibliotheca Indica. Calcutta, 1874. The two halves of the text are counted continuously.

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ĊĊ. The Ċāṅkhāyana-Ċrāuta-Sūtra. Edited by Alfred Hillebrandt. Bibliotheca Indica. Calcutta, 1888.

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Vāit. Vāitāna-Sūtra. The Ritual of the Atharva-Veda. Edited by Dr. Richard Garbe, London, 1878.

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LĊ. The Ċrāuta-Sūtra of Lāṭyāyana. Edited by Ānandacandra Vedāntavāgīċa. Bibliotheca Indica. Calcutta, 1872.

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KĊ. The Ċrāuta-Sūtra of Kātyāyana. Edited by Dr. Albrecht Weber. Berlin and London, 1859.

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ApĊ. The Ċrāuta-Sūtra of Āpastamba. Edited by Dr. Richard Garbe. Bibliotheca Indica. Three volumes. Calcutta, 1882, 1885, 1892.

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ApYajñaparibhāṣā. Āpastamba-Yajña-Paribhāṣā-Sūtras, being the first four kaṇḍikās of book xxiv. of the Ċrāuta-Sūtra of Āpastamba. Cited from the Hindu serial Ushā, vol. i. Calcutta, 1890.

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MĊ. The Mānava-Ċrāuta-Sūtra. Herausgegeben von Dr. Friedrich Knauer. Books i.-v. (out of eleven). St. Petersburg, 1900-1903..

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As was mentioned above, pages ixb, xib, the mantras of the remaining six books were made available to me by the kindness of Professor Knauer. The well-known carefulness of his habits of work will offset in a measure the inevitably less finished quality of material as yet unpublished; but I could not of course compare the unpublished MÇ. mantras with my other material as thoroughly as would have been possible if I had had the MÇ. text complete in printed form.

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The citations from the MÇ. require sometimes two numbers (so in book viii.), sometimes three (so in book vi.), sometimes four (so in books i. and ii.). Accordingly, I have separated the individual citations one from another by an interposed dash (—), in cases where there was any danger of confusion.

Class 6. Gṛhya-Sūtras, Mantra-Pāṭhas, and related texts

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**AG.** Ācvalāyana-Gṛhya-Sūtra. Issued under the title Gṛhyasūtrāṇi. Indische Hausregeln. Herausgegeben von Adolf Friedrich Stenzler. I. Ācvalāyana. Leipzig, 1864.

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**ÇG.** Ҫaṅkhāyana-Gṛhya-Sūtra. Edited and translated by H. Oldenberg, under the title Das Ҫaṅkhāyanagṛhyam, in the Indische Studien, vol. xv., pages 1-166. Leipzig, 1878.

c5.s3.t6.3

**Kāuç.** The Kāuçika-Sūtra of the Atharva-Veda, with extracts from the commentaries of Dārila and Keçava. Edited by Maurice Bloomfield, in vol. xiv. of the Journal of the American Oriental Society. New Haven, 1890.

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**SMB.** Sāma-Mantra-Brāhmaṇa. The first prapāṭhaka is cited from the Doctor's dissertation of the University of Halle, entitled Das Mantrabrāhmaṇa. I. Prapāṭhaka. Von Heinrich Stönner. Halle, 1901. The second is cited from an edition contained in the Hindu serial called Usha, vol. i. Calcutta, 1890. See the note on page xvii b.

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**GG.** Das Gobhila-Gṛhya-Sūtra. Herausgegeben von Dr. Friedrich Knauer. Dorpat (and Leipzig), 1884.

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**KhG.** Khādira-Gṛhya-Sūtra. Edited and translated by Hermann Oldenberg in the Sacred Books of the East, vol. xxix., pages 369-435. Oxford, 1886.

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**PG.** Pāraskara-Gṛhya-Sūtra. Issued under the title Gṛhyasūtrāṇi. Indische Hausregeln. Herausgegeben von Adolf Friedrich Stenzler. II. Pāraskara. Leipzig, 1878.

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**ApMB.** The Mantra-Patha or the Prayer Book of the Āpastambins. Edited by M. Winternitz. Oxford, 1897.

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The abbreviation ApMB. (meaning Āpastamba-Mantra-Brāhmaṇa) was chosen by me for this Mantra-Pāṭha in order to match SMB. (meaning Sāma-Mantra-Brāhmaṇa). The use of the name Brāhmaṇa for a considerable variety of subsidiary texts which are by no means strictly Brāhmaṇas (see the note on page xvii b) is a peculiarity of the Sāma-Veda tradition; but this Mantra-Pāṭha is never to my knowledge spoken of as a Brāhmaṇa in the tradition of the Āpastambins. My choice is therefore open to well-founded criticism.

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Whenever it seemed desirable, I have placed, in parenthesis, by the side of the citation of a given mantra of the Mantra-Pāṭha, a reference to that passage of the Āpastamba-Gṛhya-Sūtra which contains the prescriptions for the practical application of the said mantra. Thus: pra su gmantā dhiyāsānasya sakṣaṇi ApMB.i.i.1a (ApG.2.4.2).

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**ApG.** The Āpastamba-Gṛhya-Sūtra. Edited by Dr. M. Winternitz. Vienna, 1887.

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**HG.** The Gṛhya-Sūtra of Hiraṇyakeçin. Edited by Dr. J. Kirste. Vienna, 1889.

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**Gṛhyas.** Das Gṛhyasaṃgraha-Pariçiṣṭa des Gobhilaputra. Edited and translated by M. Bloomfield in the Zeitschrift der Deutschen Morgenländischen Gesellschaft, vol. xxxv., pages 533-587.

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**Karmap.** Karmapradīpa. The first prapāṭhaka is cited from the edition entitled Der Karmapradīpa. I. Prapāṭhaka. Herausgegeben von Dr. Friedrich Schrader. Halle, 1889. The second prapāṭhaka is cited from the edition entitled Der Karmapradīpa. II. Prapāṭhaka. Herausgegeben von Dr. A. Freiherrn von Staël-Holstein. Leipzig, 1900. The third prapāṭhaka is cited from an edition of the entire text, issued under the title Kātyāyana-Smṛti, and forming a part (vol. i., pages 603 ff) of the compilation called Dharmaçāstrasaṃgraha, and published by Jīvānanda Vidyāsāgara, Calcutta, 1876.

Class 7. Dharma-Sūtras, Dharma-Ҫāstras, and Smṛtis

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**GDh.** Gāutama-Dharma-Ҫāstra. Issued under the title The Institutes of Gāutama. Edited by Adolf Friedrich Stenzler. London, 1876.

c5.s3.t7.2

**ApDH.** Āpastambīya-Dharma-Sūtra. Aphorisms on the Sacred Law of the Hindus by Āpastamba. Edited by Dr. George Bühler, C.I.E. Second Edition. Bombay, 1892. Bombay Sanskrit Series, No. xliv.

c5.s3.t7.3

**BDh.** The Bāudhāyana-Dharma-Ҫāstra. Edited by E. Hultzsch, Ph.D. Leipzig, 1884.

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**ViDh.** Viṣṇu-Smṛti. The Institutes of Viṣṇu. Edited by Julius Jolly, Ph.D. Bibliotheca Indica. Calcutta, 1881.

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**VāDh.** Vāsiṣṭha-Dharma-Ҫāstra. Aphorisms on the Sacred Law of the Āryas, as taught in the school of Vāsiṣṭha. Edited by Rev. Alois Anton Führer, Ph.D. Bombay, 1883. Bombay Sanskrit Series, No. xxiii.

c5.s3.t7.6

**MDh.** Mānava-Dharma-Ҫāstra. Critically edited by J. Jolly. London, 1887. Trübner's Oriental Series.

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**YDh.** Yājñavalkya-Dharma-Ҫāstra. Yājñavalkya's Gesetzbuch. Herausgegeben von Dr. Adolf Friedrich Stenzler. Berlin and London, 1849.

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**NāradaDh.** Nāradīya-Dharma-Ҫāstra. Issued as The Institutes of Nārada. Edited by Julius Jolly. Bibliotheca Indica. Calcutta, 1885.

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**ParDh.** Parāçara-Smṛti. Edited by Candrakānta Tarkālaṃkāra. Bibliotheca Indica. Calcutta, 1890 and following.

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The compilation entitled Dharmaçāstrasaṃgraha was published in two volumes by Pandit Jīvānanda Vidyāsāgara in Calcutta, 1876. Since the editor has neglected to number the çlokas, I have had in most cases to count them for myself, and all other users of the work in connection with the Concordance will have to do the like. The twenty-six texts of this compilation were read for the Concordance, and more or less material suitable therefor was yielded by the following eleven:

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**LaTDh.** Laghu-Atri-Saṃhitā, vol. i., pages 1 ff;

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**VaTDh.** Vṛddha-Atri-Saṃhitā, vol. i., pages 47 ff;

c5.s3.t7.13

**LHDh.** Laghu-Hārīta-Saṃhitā, vol. i., pages 177 ff;

c5.s3.t7.14

VHDh. Vṛddha-Hārīta-Saṃhitā, vol. i., pages 194 ff; AuçDh. Auçanasa-Dharma-Çāstra, vol. i., pages 501 ff; ĀṅgDh. Āṅgirasa-Smṛti, vol. i., pages 554 ff; SaṃvartaDh. Saṃvarta-Smṛti, vol. i., pages 584 ff; BṛhPDh. Bṛhat-Parāçara-Saṃhitā, vol. ii., pages 53 ff; LVyāsaDh. Laghu-Vyāsa-Saṃhitā, vol. ii., pages 310 ff; VyāsaDh. Vyāsa-Saṃhitā, vol. ii., pages 321 ff; ÇaṅkhaDh. Çaṅkha-Saṃhitā, vol. ii., pages 343 ff.

Class 8. Vidhāna-texts

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Rvidh. Ṛg-Vidhāna. Issued as a Berlin Doctor's dissertation under the title Ṛgvidhānam. Auctor Rudolf Meyer. Berlin, 1877. Svidh. The Sāma-Vidhāna-Brāhmaṇa of the Sāma-Veda. By A. C. Burnell. London, 1873. See note on page xvii b.

Class 9. Ancillary texts of the Veda

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N. Nirukta. Cited from the German edition, Yāska's Nirukta sammt den Nighaṇṭavas. Herausgegeben von Rudolf Roth. Göttingen, 1852. BṛhD. The Bṛhad-Devatā, attributed to Çaunaka. Edited by Arthur A. Macdonell. Volumes v. and vi. of the Harvard Oriental Series. Cambridge, Massachusetts, 1904. DB. Daivata-Brāhmaṇa. Issued under the title Daivata-Brāhmaṇa and Ṣaḍviṃça-Brāhmaṇa. Edited by Pandit Jīvānanda Vidyāsāgara. Calcutta, 1881. See note on page xvii b. Nakṣ. Nakṣatra-Kalpa. One of the five so-called Kalpas of the Atharva-Veda. Cited from a manuscript in my possession.

Class 10. Four miscellaneous texts

c5.s3.t10.1

Mahābh. The Mahā-Bhārata. Cited from the Bombay edition of 1863 (citations discussed by Adolf Holtzmann, Das Mahābhārata und seine Theile, vol. iv., pages 11 ff). A fairly considerable number of Vedic stanzas are quoted in the great Epic, and usually in a form at variance with the forms found in the Vedic Saṃhitās. Bhagavadgītā. The Bhagavad-Gītā. A few passages, corresponding with passages in the Upaniṣads treated in this Concordance, have been culled by me from Colonel George A. Jacob's Concordance to the principal Upaniṣads and the Bhagavadgītā, Bombay, 1891. Suparṇ. The Suparṇākhyāna. Issued as a Berlin Doctor's dissertation under the title Suparṇādhyāyaḥ. Auctor Elimar Grube. Berlin, 1875. The text is reprinted in Indische Studien, vol. xiv., pages 1 ff. It contains a few stanzas or pādas which are identical with passages in the ṚV. or AV. or similar to them; and such pādas have been incorporated in the Concordance. Mahābhāṣya. The Mahā-Bhāṣya. A single kārikā, to be found at vol. i., page 96, of Kielhorn's edition, is identical with a çloka occurring at GB. i. 1. 26.

Abbreviations

1. Alphabetic list of abbreviations of the titles of the cited texts

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2. List of a few other abbreviations used in the Concordance

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Few abbreviations, other than those of titles of texts, have been used in the Concordance; but those few may here be explained. The most important of them is the abbreviation P (for Pratīka : or Ps for Pratīkas), which is used to indicate that, in the citations which follow it, not the whole pāda or stanza is given, but only the initial word or words thereof.

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Linked texts (19)

Atharvavedasaṃhitā — Atharvan & Aṅgiras, Sanskrit
Ṛgvedasaṃhitā — Sanskrit
Taittirīyasaṃhitā — Sanskrit
Mānavaśrautasūtra — Sanskrit
Śāṅkhāyanagṛhyasūtra — Śāṅkhāyana, Sanskrit
Kāṭhakasaṃhitā — Sanskrit
Maitrāyaṇīsaṃhitā — Sanskrit
Āpastambaśrautasūtra — Āpastamba, Sanskrit
Śāṅkhāyanaśrautasūtra — Śāṅkhāyana, Sanskrit
Aṣṭādhyāyī — Pāṇini, Sanskrit
Taittirīyabrāhmaṇa — Sanskrit
Pāraskaragṛhyasūtra — Pāraskara, Sanskrit
Hiraṇyakeśigṛhyasūtra — Hiraṇyakeśin, Sanskrit
Āśvalāyanaśrautasūtra — Āśvalāyana, Sanskrit
Ṛgvedakhilāni — Sanskrit
Ekāgnikāṇḍa — Sanskrit
Vājasaneyisaṃhitā — Sanskrit
Sāmavedasaṃhitā — Sanskrit
Sāmavidhānabrāhmaṇa — Sanskrit